Avyakt murli for Saturday 18 January 1975 - 2
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| Hindi | Hinglish |
|---|---|
| आत्मा | aatma |
| शान्ति | shanti |
| मैं | main |
| हूँ | hoon |
0> 118-01-75 om shanti avyakt baapdaadaamdhuban
0> > 21/08/95 Om Shanti Avyakt BapDada Madhuban 18/01/75
2madhuban roopi parivartan bhoomi par pavitrata ka vardaan dene vaale shiv baba seva-kendron se aaye hue vatson se bole
1Promise for Transformation 2How do you praise Madhuban? 3You call it the land of transformation.
3madhuban ki kya mahima karte ho? 4kehte ho ki yeh parivartan bhoomi hai।
4All of you have come to the land oftransformation, the land of blessings.
5aap sabhi parivartan bhoomi ya vardaan bhoomi mein aaye hue ho।
5Do you experience blessings in yourself and in others?
6svayan mein va anya mein vardaan ka anubhav karte ho? 7yahaan aana arthaat vardaan paana,parivartan karna।
6To come here means toreceive blessings and to bring about transformation.
8ab kya parivartan karna hai?
7What do you have to transform now?
9jo vishesh kamjori va vishesh sanskaar samay-pratisam ya vighna roop banta hai, aisa sanskaar va aisi kamjori yahaan parivartan karke jaana hai।
8Before you leave here,you have to transform whatever weaknesses and particular sanskars that, from time to time, become obstacles.
10tabhi kahenge ki svayan mein parivartan laaya।
9Onlythen would it be said that you brought about transformation.
11vishesh umang, utsaah aur lagan se yahaan tak pahunchte ho to yahaan madhuban mein apni lagan ko aisi agni ka roop banaao ki jis agni mein sarva vyartha sankalp, sarva kamjoriyaan va sab rahe hue puraane sanskaar bhasma ho jaaen।
10You arrive here with special zeal, enthusiasm and deeplove, and so let the fire of your love become so intense here in Madhuban that all waste thoughts, weaknesses and allyour old remaining sanskars are completely burnt in this fire.
12madhuban ko kaha jaata hai - ashvamegh roodra-gyaan mahaayagya। 13yagya mein kya kiya jaata hai?
11Madhuban is called the great sacrificial fire (maha yagya) of the knowledge of Rudra in which the horse is sacrificed.What does one do in a sacrificial fire?
14svaaha kiya jaata hai।
12There is the sacrifice of everything.
15aap bachche bhi amrit vele uth roj yagya rachte ho lagan ki agni ka। 16jis lagan roopi agni mein apni kamzori svaaha karte ho।
13When you children wake up at amrit velaevery day, you create a sacrificial fire of love in which you sacrifice your weaknesses.
17lekin yeh mahaayagya hai।
14However, this is the greatyagya.
18madhuban mein aana maana mahaayagya mein aana।
15To come to Madhuban means to come to the great yagya.
19madhuban ko kyon mahaayagya kaha hai?
16Why is Madhuban called the great yagya?
20kyonki yahaan anek aatmaon ki lagan ki agni ka samooh hai। 21to iska laabh uthaana chaahiye na।
17Becausehere, there is the fire of the love of many souls at the same time, and so you should take benefit from it.
22jaise kai baar svatah pratigya karte ho, sankalp lete ho, vaise hi madhuban mein aap bhi aisi pratigya karte ho, sankalp lete ho?
18Just as yousometimes make a promise to yourself and you also have a thought, in the same way, do you make a promise toyourself in Madhuban?
23kya samajhte ho?
19What do you think?
24kya aisi aahuti daalte ho jo aage ke liye samaapta ho jaaye?
20Do you put such sacrificial offerings into the fire that they finishcompletely for the future?
25mahaayagya mein maha aahuti daalni chaahiye। 26saadhaaran aahuti nahin।
21You should put the greatest sacrificial offerings, and not ordinary offerings, into the greatyagya.
27anek aatmaon ke lagan ki agni ki saamoohik aahuti daali hai?
22Have you sacrificed the offerings into the fire of love of many souls all together?
28yahaan se jaate ho, daal kar jaate ho ya ab vaapis li hai ya sochte ho ki kis prakaar ke til va jau daalen?
23As you are returning fromhere, have you put in the sacrificial offerings or are you taking them back with you? 24Or, are you wondering whichsesame seeds and which grains to offer?
29yeh check (jaanch) karte ho ki jitni baar mahaayagya mein aate ho to mahaayagya mein aahuti daalte ho।
25Do you check every time you come to the great yagya whether you have putany offerings in or not?
30sampoorn samarpan hue ho ya vaapis le jaate ho?
26Have you surrendered them completely or are you going to take them back with you?
31aahuti sampoorn samarpan ho jaati hai ya rah jaati hai?
27Are the offerings sacrificedcompletely or do they still remain?
32kya aisa to nahin sochte ki yeh puraani duniya mein kaam aayegi?
28You don't still think that they will be useful in the old world, do you?
33aisa hota hai, kamzor aadmi haath kheench lete hain।
29It happensthat if a person is weak he would pull his hand back.
34agar aahuti daalne vaale kamzor hon to sek (taao) hone ke kaaran, aadhi aahuti baahar,aadhi andar rah jaati hai।
30If the person sacrificing something is weak, then because of theheat, half of what is being sacrificed would fall into the fire and half spills outside the fire.
35yahaan bhi sochte hain ki karen ya na karen?
31Here also, you wonderwhether you should do it or not.
36hoga ya nahin hoga;kar sakenge ya nahin kar sakenge?
32"Will it be possible or not? 33Will I be able to do this or not?"
37to buddhi roopi haath aage-peechhe karte rehte ho।
34You keep moving thehand of your intellect backwards and forwards.
38isliye sampoorn svaaha nahin hote ho; kinaara rah jaata hai,bikhar jaata hai।
35This is why you can't make the complete sacrifice; some things stillremain and the offerings spill.
39jab sampoorn svaaha nahin to sampoorn saphal nahin hota।
36When there isn't the total sacrifice, there isn't complete success.
40sochte jyaada ho, karte kam ho। 41to phal bhi kam milega।
37Then you think a lot,but do very little, and so you receive less fruit.
42pahle himmat kam hai,sankalp powerful nahin hai,to karma mein bal bhi nahin hoga aur iseelie phal bhi kam hi hoga।
38At first, when you have little courage and your thought isn't powerful,there isn't that power in the actions you perform and therefore, there is very little fruit received.
43phir kya karte ho?
39What do you dothen?
44aadha yahaan aadha vahaan bikher dete ho।
40You spill half here and half somewhere else.
45to saphalta nahin hui na!
41So that doesn't bring any success, does it?
46abhi aap sab ko result kya hui?
42What is the result ofall of you?
47saphalta hui?
43Were you successful?
48yagya mein sampoorn aahuti rahi ya bikhar gai।
44Were you able to make the complete sacrifice or did it spill out?
49aap sabki ab ki result bikharna - maana rah gaya hai।
45For it to spillmeans these things still remain.
50abhi to jo sochna hai woh practical mein bhar karke jaana hai ki aaj se yeh kamzori phir nahin aayegi।
46Now, whatever you have thought about, you have to bring that about in yourselfpractically so that, as from today, the weakness will not emerge again.
51sampoorn samarpan karne ka saahas hai ya kam hai?
47Do you have the courage to sacrifice themcompletely or are you lacking this?
52vinaash na hua to?
48"What if destruction doesn't take place?
53svarga na aaya phir? 54pahunchenge ya nahin?
49If heaven doesn't come, will I reachthere or not?
55phir log kya kahenge?
50What will people say?"
56aise hoshiyaar nahin banna।
51Do not be clever in this way.
57sab ki yahi haalat hai!
52This is the condition of everyone.
58sahaj haath aage badhaate hain। 59sek aata hai to haath kheench lete ho।
53You put yourhand forward very easily, but when you feel the heat, you pull it back.
60himmat aati hai,thoda-sa vighna aata hai to kadam peechhe chal padte hain।
54You have the courage but when the slightestobstacle comes, you step backwards.
61aison ki gati kya hogi?
55What would become of such souls?
62gati-sadgati ko bhi to jaante ho na?
56You know about liberation and salvation,do you not?
63knowledgeful hote hue agar koi na kare to kya kahenge?
57If someone doesn't do this even whilst being knowledgefull, what would you say to this?
64inko vaapis liya to kya gati hogi?
58If you take somethingback, what would become of you?
65jaan-boojh karke bhi agar na kare to kya kahenge?
59What would you say if someone deliberately doesn't do this?
66light roop aur might roop hote hue bhi kyon nahin kar paate ho?
60Even whilst beingthe form of light and might, why are they not able to do this? 61What is the reason for this?
67kaaran kya hai?
62OK, you have theknowledge intellectually; you also have the understanding of it; you know it, but you don't know how to put theknowledge into a practical form and merge it within yourself. 63You have the food and you also eat it, but it is onething to eat it and another thing to digest it. 64You do not merge this within yourself; you can't digest it and so youdon't get its juice and you don't receive any energy. 65If you just taste something with your tongue, you won't be ableto create juice, and so you won't receive any energy.
68knowledge tumhaari buddhi tak hai;samajh tak hai।
66Only when you merge it within yourself can you become anembodiment of power.
69theek hai - jaante ho, lekin knowledge ko practical mein laana aur samaana nahin aata hai।
67If you don't merge it within yourself, you have only tasted it with your tongue, whereas whenyou merge it, you receive power.
70bhojan hai, khaate bhi hain। 71parantu khaana alag baat hai, kha kar hajam karna alag baat hai।
68You experienced the sweetness by listening, you understood it; you understood itbut didn't merge it and you didn't put it into a practical form.
72samaate nahin ho,hajam nahin hota,ras nahin banta aur shakti nahin milti।
69Only when it is revealed through your dharna and whenyou have created sanskars with it will the practical form of success be visible.
73jeebh tak kha liya to ras nahin banega,shakti nahin milti।
70What does it mean to be knowledgefull? 71To be knowledgefull means that every physical organ should be full of knowledge.
74samaane ke baad hi shakti ka swaroop banta hai।
72You should know whatyou have to do and what you mustn't do.
75samaaya nahin to jeebh-ras hai।
73Will there then be any question of being deceived?
76samaaya to shakti hai।
74Your eyes and attitudewill not be deceived then.
77sunne ka ras aaya, samajh mein aaya, samjha kintu samaaya nahin, practical mein nahin laaya।
75When the soul becomes enlightened with knowledge, all knowledge becomes merged in allthe physical organs.
78jitna dhaarna mein aata hai, sanskaar ban jaata hai tab hi practical saphalta ka swaroop dikhaai padta hai।
76Just as you are filled with energy by eating food and you are able to work on the basis of thatenergy, so you now have to merge knowledge into yourself. 77Make every physical organ knowledgefull.
79knowledgeful ka arth kya hai?
78You come here every year and you say that you will now do this.
80knowledgeful ka arth hai harek karmendriyon mein knowledge sama jaae।
79You return from here having made a promise.When will you fulfil this promise? 80What is the reason?
81kya karna hai aur kya nahin?
81Why is there a difference in what you think and what youdo?
82to dhokha khaane ki baat rahegi?
82What is the reason for this?
83okhe aur vritti dhokha nahin khaayengi jab aatma mein knowledge aa jaati hai to sarva indriyon mein knowledge sama jaati hai।
83You think of doing something completely, but you are only able to do it by halfःwhat is the reason for this difference? 84You create many plans, you have a lot of enthusiasm and you make a promisewith full understanding.
84jaise bhojan se shakti bhar jaati hai to shakti ke aadhaar se kaam hota hai।
85All types of situations will come, but there is a difference between the understanding and thepractical.
85abhi knowledge ko samaana hai।
86What is the reason for this?
86harek karmendriyon ko knowledgeful banaao।
87If you go from here having sacrificed all your sanskars, then where do they allemerge from?
87har varsha aate ho, kehte ho ki abhi karoonga।
88Why do they return if you have sacrificed them?
88vaayda karke jaate ho।
89What is the reason for body consciousness andcarelessness to return? 90The reason is that, just as after sowing seeds, you look after them carefully, so you go fromhere with the thought of sacrificing them, but together with the thought, you need to take care of it, and you don't takethe care that you should. 91According to the time, you need to take the necessary care of it, but you sow the seed andthen become careless. 92You thinkः Now that you have given it to Baba, Baba has to look after it, that it is Baba's dutynow.
89abhi kab poora hoga?
93You do not sustain it.
90kya kaaran hai?
94You need to pay attention to your thoughts and words.
91jo tum sochte ho aur jo karma karte ho, usmein antar kyon? 92kaaran kya?
95Just as after sowing a seed, youwater it so that it ripens, and you have to water it every day, in the same way, you have to revise the seed of yourthought.
93sochte ho full karne ki baat, aur hoti hai aadhi -itna antar padne ka kaaran kya hai?
96You lack this and then you become free from any concern; you leave it up to Baba. 97What would you callthose who are not concerned? 98They become those who love rest and comfort.
94plan bhi khoob rachte ho, umang bhi khoob laate ho aur samajh kar vaayda karte ho।
99You should not be those who havesanskars of loving rest and comfort, but those whose thoughts are filled with concern.
95sab baaten aayengi hi, lekin practical aur samajh mein antar aa jaata hai - iska kaaran kya hai?
100There should be concern foreach and every sanskar. 101The stain of something missing in even one aspect of your effort is visible as a very big stain.
96sanskaaron ki aahuti karke jaate ho, phir sab kahaan se aaya?
102Then there is always the thought that even one small stain will reduce your value.
97svaaha karke jaate ho phir kyon aata hai?
103Your thoughts should be in theform of concern.
98deh-abhimaan,albelaapan vaapis kyon laut aata hai,kaaran kya hai?
104If they are not this, then there is carelessness. 105You say something, but you don't do it.
99kaaran hai ki sankalp karke jaate ho svaaha karne ka,lekin sankalp ke saath-saath (jaise beej bote ho,baad mein sambhaal karte ho) parantu ismen jo sambhaal chaahiye woh sambhaal nahin rakhte ho।
106At the end,you will have to put into a practical form the yukti given, but now the sanskars of rest and comfort of the deity stageare pulling you more. 107The sanskars of the confluenceaged Brahmins, which are of the embodiment of renunciation,are not in an emerged form so much. 108Without renunciation, you cannot create your fortune.
100samay-pramaan unki aavashyakta rakhni chaahiye, aap beej daal kar albele ho jaate ho।
109To think, "Achcha, I willdo it later. 110I will see about it later." are sanskars of one who loves rest and comfort.
101sochte ho ki baba ko diya, ab baba jaane, yeh baba ka kaam hai।
111One who says, "I will definitely do it now." are the sanskars of a Brahmin.
102aap uski paalna nahin karte ho।
112In a worldly study, those who haveconcern for their study are the ones who pass, because they are even ready to lose their sleep. 113How can those wholove rest and comfort pass? 114Are you still thinking about it or are you going to do it practically? 115You should beconcerned, you should have pure thoughts, and have the concern to become perfect, the concern to remove yourweaknesses and the concern to give practical instant fruit.
103to vaacha aur mansa par attention chaahiye।
116Achcha. 117Personal Group meetingःJust as you know the importance of BapDada very well, do you know just as well the importance of the confluenceaged Brahmin birth and the elevated part of you, the elevated soul? 118Just as the Father is so great, in the same way,those souls who have a good connection and a part with the Father at every step and in every divine activity are alsojust as great. 119By taking every step whilst knowing this greatness very well, you automatically attain multimillions atevery step, because everything depends on your awareness.
104jaise beej bo kar paani daalte ho ki beej pakka ho jaaye।
120Does your awareness constantly remain powerful andelevated or is it sometimes great and sometimes ordinary? 121Whatever someone is, he always conducts himself whilstbeing aware of who he is. 122It isn't that he is sometimes aware and sometimes unaware. 123In the same way, since you arethe elevated Brahmins, since you are the most elevated souls of the world and the special actors, why does theawareness of the form of this last birth, of your position and of your occupation sometimes remain special andsometimes become ordinary?
105beej ko roj-roj paani dena hota hai,vaise hi sankalp roopi beej ko revise karna hai।
124Why is there constant fluctuation? 125Do you know the reason for this?
106usmein kami rah jaati hai aur aap nishchinta ho jaate ho - aaraam pasand ho jaate ho।
126Since youroriginal form and your birth are so elevated, why do you forget the greatness of your life and your birth?
107aaraam pasanda ke sanskaar nahin,magar chintan ka sankalp hona chaahiye,ek-ek sanskaar ki chinta lagni chaahiye।
127You canonly forget when you create another form to play a temporary part. 128Because that is not your original form, there isalways awareness and forgetfulness.
108purooshaartha ki ek bhi kami ka daag bahut bada dekhne mein aata hai।
129But why do you forget here? 130Because of body consciousness. 131Why is therebody consciousness?
109phir hamesha khyaal aata hai ki chhota-sa daag meri value kam kar dega।
132You have known about all these reasons for a long time, and yet, even whilst knowing this, youare not able to find a solution.
110chintan chinta ke roop mein hona chaahiye।
133This is because you lack power and determination.
111woh nahin to albelaapan hai। 112kehte ho, karte nahin ho।
134You have even known about thisfor a long time, so why are you still not able to find a solution?
113jo peechhe ki yukti hai use practical mein laao, aaraam-pasandi devta stage ka sanskaar hai,woh jyaada kheenchata hai।
135Because of experiencing the same thing again andagain, transformation should be easy and for all time. 136In a worldly way, you can tell when there has been damage and when the result hasn't been good because of it.
114sangamayug ke brahman ke sanskaar jo tyaag moorta ke hain, woh kam emerge hote hain।
137Onceyou have been deceived, you ensure that you look after yourself. 138You don't allow yourself to be deceived again andagain, do you?
115tyaag-bina bhaagya nahin banta achha,kar lenge,dekha jaayega - yeh aaraam pasandi ke sanskaar hain।
139What happens because of body consciousness or because of being under the influence of a particularweakness? 140You have experienced this many times.
116zaroor karoonga,ye braahmanpan ke sanskaar hain।
141If you allow yourself to be deceived even after havingexperienced this, what can one say?
117laukik padhaai mein jisko chinta rehti hai, woh paas hota hai।
142This proves that you do not conduct yourself in the awareness of your greatness.Why do you forget your greatness?
118uski neend fit jaati hai।
143What is the reason for this?
119jo aaraam-pasanda hain ve paas kya honge?
144It is because you do not seat yourself on the seat ofthe stage of a destroyer of obstacles, one who finishes all situations, and on the seat of your original stage and positionwhich BapDada has given you at the confluence age. 145You get off your seat and come down again and again. 146Bybeing seated on the seat, you are automatically able to maintain this awareness of your stage of selfrespect. 147In alokik way also, when you receive the seat of an ordinary soul, your selfrespect increases and you automaticallystabilise yourself in that stage of intoxication.
120abhi sochte ho ki practical karna hai। 121chinta lagni chaahiye, shubh chintan, sampoorn banne ki chinta, kamjori ko door karne ki chinta aur pratyaksha phal dene ki chinta।
148In the same way, constantly remain on your seat and you will be ableto maintain your selfrespect in your awareness. 149Do you understand? 150To come off the seat means, instead of having remembrance, to become forgetful.
122is murli ke vishesh gyaan-bindu
151Check that you remain on yourelevated seat.
1231. madhuban hai avinaashi roodra gyaan mahaayagya।
152By sitting on the seat, you are automatically able to transform your sanskars and actions.
124is mahaayagya mein apni lagan ko aisi agni banaao jis agni mein sab vyartha sankalp,sarva kamjoriyaan va sab rahe huye puraane sanskaar bilkul bhasma ho jaayen।
153Do youunderstand? 154Words of weakness are not the language of Brahmin souls. 155So why do you use the language of shudras? 156You have the intoxication of your land and your language, do you not?
1252. buddhi mein knowledge to hai lekin knowledgeful nahin bane ho।
157Why do you forget your own language anduse someone else's language? 158So now bring about this transformation.
126knowledgeful ka arth hai ki har ek karmaindriyon mein knowledge sama jaaye।
159First of all, check yourself and then speak. 160Set yourself on your seat and then create thoughts and perform actions.
127to jaise bhojan khaane se,saath hi samaane arthaat hajam karne se shareer mein shakti aati hai vaise hi tumhaari aatma shaktishaali banti hai।
161By sitting on this seat, you automaticallyreceive the blessing of being elevated. 162So why do you let go of the seat that is blessed and labour instead? 163Then afterlabouring, you become tired and you become disheartened.
1283. jitna gyaan dhaarna mein aata hai woh sanskaar ban jaata hai tab hi practical saphalta ka swaroop dikhaai padta hai।
164Therefore, now adopt the easy method. 165Do youunderstand! 166Achcha. 167* * * O M S H A N T I * * *