Avyakt murli for Wednesday 15 October 1975

⁰> ¹15-10-75 om shanti avyakt baapdaadaamdhuban

⁰> > 15/10/75 Madhuban Avyakt BapDada Om Shanti ¹Do not be one who commits suicide of the soul.

²aatma-ghaati mahaapaapi na bankar double ahinsak banne ki yuktiyaan

²Methods to bedoublynon-violent. ³Today, BapDada was singing praise of the children.

³apne gunon aur apni shaktiyon ko vardaan roop mein dekar manushya-aatmaon ko sarva-shreshtha evan mahaan banaane vaale vishwa-kalyaankaari shiv baba bole -

⁴While singing their praise, He saw how the children’spartsare the highest and most elevated in thedrama. ⁵Out of the whole cycle it is only at the confluence age that they become worthy of praise. ⁶In this age, the Supreme Soul Himself sings praise of you elevated souls.

⁴aaj baapdaada bachchon ka gungaan kar rahe the।

⁷It is only at this time that you claim a right todoublepraise.

⁵gungaan karte dekha ki drama ke andar bachchon ka kitna ooncha aur sarvashreshtha part hai। ⁶woh bhi kalpa mein isi sangamayug par hi mahima yogya bante hain।

⁸Firstly, you becomemasteroceans like the Father. ⁹You become themastersof both the virtues and the powers of the Father. ¹⁰At the same time, in apracticalway you experience the praise and the elevatedstageof souls who are full of all the divine virtues, 16 celestial degrees pure and who are observing the divine codes of conduct.

⁷isi yug mein svayan paramatma bhi aap shreshtha aatmaon ki mahima gaate hain।

¹¹What are the 16 celestial degrees and what are the codes of conduct? ¹²Only at this time do you imbibe theknowledgeof all this.

⁸is samay hi tum double mahima ke adhikaari bante ho।

¹³So, you become worthy ofdoublepraise. ¹⁴You become the masters of two worlds.

⁹ek baap samaan master saagar bante ho, aur jo baap ke gun hain va shaktiyaan hain un donon mein master bante ho।

¹⁵You become worthy ofdoubleworship. ¹⁶You claim a right to thedoubleinheritance of both liberation and liberation-in-life. ¹⁷You claim thedoublecrown. ¹⁸You becomedoublynon-violent.

¹⁰saath-saath aatma ki shreshtha stage ki bhi mahima hai - sarvagun sampanna, solah kala sampoorn… is mahima va bhi practical mein anubhav abhi karte ho।

¹⁹You become the beloved long-lost and now-found children of thedoubleFather. ²⁰Baba was singing the praise of such elevated children, of how you become the children and the masters of the Master of the world. ²¹By remembering your praise, do you yourselves remain happy?

¹¹solah kalaayen kya hain?

²²Maya can never attack you if you remember this praise.

¹²maryaadaayen kya hain?

²³Today, Baba was seeing which children have reached whichstage. ²⁴The main thing is to what extent you have become amasterocean of all the virtues, the same as the Father. ²⁵To what extent have you experienced the inheritance of all the powers in your life in apracticalway? ²⁶Together with that, to what extent have you put into your life the elevated and greatstageof the self, that of being completely viceless, full of all the divine virtues, 16 celestial degrees pure, of observing the codes of conduct and being completely non-violent?

¹³in sab baaton ki knowledge is samay hi dhaaran karte ho।

²⁷To what extent have you put this greatness into your life?

¹⁴to hi double mahima ke yogya bante ho।

²⁸There is just praise of a completely virtuous stage.

¹⁵do jahaan ke maalik bante ho, double pooja ke yogya bante ho।

²⁹If even one virtue is missing from a soul who has the stage of being full of all the divine virtues, that soul is then not worthy of thefullpraise. ³⁰So,checkyourselfः Which virtues are missing or to whatpercentageis any virtue missing? ³¹Sixteen celestial degrees means being full of all specialities, that is, you are able to make your form according to the time, and you are able to put whatever thought you have into your form. ³²Through the methods of effort given by Baba, you should be able to use all the success you have for the self and for serving all souls at the right time.

¹⁶double varsa ‘mukti aur jeevan-mukti’in donon ke adhikaari bante ho, double taajdhaari bante ho, double ahinsak bante ho aur double baap ke laadle aur sikeeldhe bachche bante ho।

³³While experiencing all the powers, you should be able to give these to all other souls through your form of a bestower of blessings, according to each one’s need. ³⁴You should be able to maintain abalancein all aspects.

¹⁷aise bachchon ki shreshthata ka gungaan kar rahe the ki bachche kaise baalak ban kar vishwa ke maalik ke bhi maalik ban jaate hain।

³⁵That is, you should be able to belove fullone minute andlawfulthe nextः one minute, the form of Maha Kali, the great death, and the next, to be Sheetla, the goddess of coolness.

¹⁸aise apni mahima kya svayan bhi sumiran kar harshit hote ho?

³⁶To have all these specialities means to be 16 celestial degrees full.

¹⁹is sumiran se kabhi bhi maaya ka vaar nahin ho sakega। ²⁰baap aaj dekh rahe the ki kaun-kaun se bachche kis stage tak pahunche hain?

³⁷In order to achieve this, you have to have sovereignty over all the sense organs and all the powers of the soulः the mind, intellect and sanskars. ³⁸Only one with such a right can become 16 celestial degrees full.

²¹mukhya baat hai baap samaan sarvagunon mein master saagar kahaan tak bane hain? ²²sarva shaktiyon ka varsa practical jeevan mein kahaan tak anubhav kiya hai?

³⁹Anyone with a weakness can neither show any talent, that is, speciality, nor can he give this experience to others.Checkyourself in this wayः Have I imbibed all specialities, that is, have I become 16 celestial degrees full?

²³saath-saath aatma ki jo shreshtha va mahaan stage hai - sampoorn nirvikaari,sarvagun sampanna, solah kala sampanna,maryaada purooshottam aur sampoorn ahinsak - is mahaanta ko kahaan tak jeevan mein laaya hai?

⁴⁰To be completely viceless means that there is no trace of vice, even their progeny, in thoughts or dreams. ⁴¹This is known as being completely viceless. ⁴²To be within the codes of conduct means that every thought, everysecondand every step is according to shrimat, that is, according to the Godly codes of conduct.

²⁴gun sampanna avastha ka keval gaayan hi hai aur sarvagun sampanna ki avastha mein yadi ek bhi gun ki kami hai to unhein full mahima ke yogya nahin kahenge।

⁴³Each thought and each step should not be taken outside the line of the Godly codes of conduct. ⁴⁴From amrit vela to the time of sleeping, each step should be according to the codes of conduct.

²⁵to apne aap ko check karo ki sarva gunon mein se kitne gunon mein aur kitne percentage mein svayan mein gunon ki kami hai।

⁴⁵Your consciousness, attitude and drishti should all be constantly according to the codes of conduct. ⁴⁶To what extent have you become ones who are within the codes of conduct?

²⁶solah kala arthaat sarva visheshtaaon mein sampanna arthaat jaisa samay vaisa swaroop bana saken, aur jaisa sankalp vaisa swaroop mein la saken।

⁴⁷To bedoublynon-violent means that impurity which is lust, the greatest enemy, should not attack you even in your dreams. ⁴⁸There should naturally and easily be the consciousness of brotherhood, that is, you should be an embodiment of that consciousness.

²⁷baap dvaara praapta hue purooshaartha ki vidhi dvaara sarva siddhiyaan samay par svayan ke prati va sarva-aatmaon ki seva ke prati kaarya mein laga saken।

⁴⁹Those who aredoublynon-violent in this way will never commit the great sin of suicide of the soul. ⁵⁰Not to commit suicide means that the soul will never fall from his completely satopradhanstageand be killed. ⁵¹To fall from a height means to be killed.

²⁸sarva-shaktiyon ko anubhav mein laate hue sarva-aatmaon ke prati unhon ki aavashyakta pramaan, vardaani roop mein de saken।

⁵²To come down from the original virtuous form of the soul, to come down from the stage of the form of power, means to forget. ⁵³This too is accumulated in the account of sin.

²⁹sarva baaton mein balance rakh saken arthaat abhi-abhi loveful aur abhi-abhi law-full ban saken।

⁵⁴This is why it is said that suicide is the greatest sin. ⁵⁵A non-violent soul never kills anything. ⁵⁶To kill means violence. ⁵⁷So, do any of you kill?

³⁰abhi-abhi mahaakaali roop aur abhi-abhi sheetla roop ban saken।

⁵⁸You have been given a divine intellect, a divine conscience, a Godly conscience.

³¹aisi sarva visheshtaaen arthaat solah kala sampanna। ³²iske liye sarva-karmendriyon aur sarva-aatmik shaktiyon,man, buddhi aur sanskaar - in sarva par adhikaar chaahiye।

⁵⁹If, under the influence of Maya, under the influence of the dictates of the minds of others, under the influence of bad company or under the influence of any situation, you suppress your Godly conscience, it means that you kill the Godly conscience, the divine intellect.

³³aisa adhikaari hi solah kala sampanna ban sakta hai।

⁶⁰Then you cry out and sayः I didn’t want to do it but I did it. ⁶¹Even against my will, it happened.

³⁴koi bhi kamzori vaala kala nahin dikha sakta arthaat visheshtaayen nahin dikha sakta aur na hi anubhav kara sakta hai।

⁶²This means to kill the Godly conscience. ⁶³To tell lies, to steal, to cheat or to deceive is also called violence and is a great sin. ⁶⁴So, what do you Brahmins steal?

³⁵isi reeti se apne ko check karo ki sarva visheshtaayen dhaaran ki hain arthaat solah kala sampanna bane hain?

⁶⁵If, after becoming a Brahmin, you use or adopt the sanskar, nature or words of a shudra or have bad feeling for anyone, it means you steal the things of shudras. ⁶⁶These things don’t belong to Brahmins.

³⁶sampoorn nirvikaari arthaat sarva vikaar sarva vansh-sahit, ansh-maatra bhi arthaat sankalp va svapna-maatra mein bhi na ho।

⁶⁷If, after becoming a Brahmin, youusethings that belong to others, that is, if you adopt the sanskars or the nature of a shudra or a devil, it means you are stealing. ⁶⁸Similarly, what do you tell lies about?

³⁷usko kehte hain sampoorn nirvikaari,maryaada purooshottam arthaat har sankalp, har second aur har kadam shreemat anusaar arthaat maryaada ke pramaan ho।

⁶⁹You say that you are atrustee,that everything is Yoursः the mind, body and wealth, everything is Yours. ⁷⁰However, when you move along under the influence of attachment, you then have the consciousness of ‘I’, and to have the consciousness of ‘mine’ is to tell lies, is it not?

³⁸sankalp bhi va ek kadam bhi eeshvareey maryaada ki lakeer ke baahar na ho।

⁷¹To say ‘Yours’ and to have the consciousness of ‘mine’ is a lie, is it not?

³⁹amritvele se raat ke sone tak har kadam maryaada anukool, smriti,vritti,aur drishti bhi sada hi maryaada pramaan ho।

⁷²You make a promiseः I will eat with You alone, I will sit with You alone, I will speak with You alone, I will fulfil the responsibility of all relationships with You alone.

⁴⁰aise maryaada purooshottam kahaan tak bane ho? ⁴¹double ahinsak arthaat apvitrata arthaat ‘kaam mahaashatru’ svapna mein bhi vaar na karen।

⁷³However, inpracticeyou keep a relationship and connection with other souls as well; instead of having remembrance of the Father, you also have the remembrance of others. ⁷⁴Therefore, is that not a form of killing?

⁴²sada bhaai-bhaai ki smriti sahaj aur svatah arthaat smriti swaroop mein ho।

⁷⁵You have promisedः Mine is one Baba and no one else. ⁷⁶So if you don’t fulfil this, that is also a lie. ⁷⁷In this way, how do you cheat and deceive?

⁴³aise double ahinsak,aatmaghaat ka mahaapaap bhi nahin karte। ⁴⁴aatmaghaat arthaat apne sampoorn satopradhaan stage se neeche gir kar apna ghaat nahin karte।

⁷⁸The greatest deception of all is to deceive yourself, because even though you know and accept, you still divorce yourself from elevated attainment. ⁷⁹This is what it means to deceive yourself. ⁸⁰The sign of deception is that there is the experience of sorrow.

⁴⁵oonchaai se neeche girna hi ghaat hai।

⁸¹Together with this, you also deceive the Brahmin family.

⁴⁶aatma ke asli gun-swaroop aur shakti-swaroop sthiti se neeche aana arthaat vismrit hona yeh bhi paap ke khaate mein jama hota hai।

⁸²To say one thing and do something else, to hide your weakness and externally glorify your name, or to show yourself to be a good effort maker, is what it means to deceive one another. ⁸³To make a mistake and hide it means to deceive and to cheat.

⁴⁷isliye kaha jaata hai aatmaghaati mahaapaapi।

⁸⁴So, “doublynon-violent” means a pure charitable soul, a great soul, one who commits no type of sin.

⁴⁸saath-saath ahinsak aatma kabhi khoon nahin karti। ⁴⁹khoon karna arthaat hinsa karna।

⁸⁵So,checkyourself in this wayः to what extent you adopted the most elevatedstageof the soul that you just heard about.

⁵⁰to aap mein se koi khoon karte hain?

⁸⁶The Father sings praise of such most elevated souls.

⁵¹jo baap dvaara divya-buddhi va divya-vivek va eeshvareey-vivek mila hai woh maaya vash, parmat vash, kusang vash, ya paristhiti ke vash agar eeshvareey vivek ko dabaate ho, to samjho ki eeshvareey vivek ka khoon karte ho, ya divya-buddhi ka khoon karte ho।

⁸⁷So, today, Baba was singing the praise of the virtues of such children and was reciting their rosary. ⁸⁸Achcha. ⁸⁹To all those who are great, those who are full of all specialities, those who are worthy of praise and worthy of worship, to the children who aredoublynon-violent, BapDada’s love, remembrance and namaste. ⁹⁰Avyakt BapDada’s personal meeting withteacherswho are embodiments of renunciation.

⁵²baad mein phir chillaate ho ki chaahta to nahin hoon lekin kar liya,na chaahte hue bhi ho gaya।

⁹¹Teachersmeans servers. ⁹²A server means one who is an embodiment of renunciation and tapasya.Teachersshouldcheckthemselves in a subtle wayः not in a gross form, but in a subtle way.

⁵³goya yeh hai eeshvareey vivek ka khoon karna।

⁹³That is, did I remain an embodiment of renunciation throughout the day?

⁵⁴jhooth bolna, chori karna,thagi karna va dhokha dena isko bhi hinsa va mahaapaap kaha jaata hai।

⁹⁴That is, instead of being an embodiment of renunciation, did I become someone who accepted some facility or some object?

⁵⁵to tum brahman chori kaunsi karte ho?

⁹⁵Those who are embodiments of renunciation would never accept anything.

⁵⁶shoodrapan ke sanskaar svabhaav va bol va kisi ke prati bhaavna,brahman banne ke baad kaarya mein lagaate ho va apnaate ho to goya shoodron ki vastu chori karte ho।

⁹⁶When you think about accepting something, your tapasya then finishes. ⁹⁷Renunciation definitely makes you an embodiment of tapasya. ⁹⁸Where renunciation and tapasya finish, service also finishes. ⁹⁹No matter in how many ways one serves externally, if there is no renunciation and tapasya, there is no success in service.

⁵⁷jabki yeh braahmanon ki vastu hi nahin hai।

¹⁰⁰Someteacherswonder why there isn’t success inservice.

⁵⁸to doosron ki vastu use karna arthaat brahman banne ke baad aasuri va shoodrapan ke sanskaar va svabhaav dhaaran karna arthaat hinsa karna hai।

¹⁰¹Not to have expansion inserviceis a different matter, for to move along according to the discipline is success inservice. ¹⁰²That will happen when there is renunciation and tapasya. “I am ateacher, I amin charge,I am knowledgeable, I am yogi”ः to accept this for the self is not said to be renunciation.

⁵⁹aise hi jhooth kaise bolte ho?

¹⁰³Others may say this of you, but you should not have to say this for yourself.

⁶⁰kehte ho ham trustee hain - sab kuchh aapka hai - tan,man aur dhan sab tera।

¹⁰⁴If you have to say it for yourself that would then be said to be self-pride. ¹⁰⁵The definition of renunciation is not ordinary.

⁶¹phir main-man mein moh vash hokar chalte ho। ⁶²to main-pan laana ya mera samajhna yeh bhi jhooth hua na?

¹⁰⁶Even souls who are going to become subjects have renunciation of the gross form, but those who become instruments have renunciation in a subtle way.

⁶³kehna tera aur karna mera - jhooth hua na?

¹⁰⁷Not to accept anypositionor any object from any person is renunciation.

⁶⁴vaayda karte ho tumheen se khaanu, tumheen se baithoon, tumheen se boloon aur tumheen se sarva- sambandh nibhaaoon - lekin practical mein anya aatmaon se bhi sambandh va samparka rakhte ho।

¹⁰⁸Otherwise, there is the sayingः Those who accept success disregard God’s miracles. ¹⁰⁹Here, too, if you accept any success that you achieved through knowledge and yoga in the form of regard and honour, that too is a form of reward as the result of using the right method. ¹¹⁰To accept anything of this means to accept success.

⁶⁵baap ki smriti ke bajaay anya smriti bhi saath-saath rakhte ho।

¹¹¹Those who accept success finish their reward here and they do not then create anything for the future.

⁶⁶to yeh bhi khoon hua na?

¹¹²So,teachershave tocheckthemselves in a very subtle way.

⁶⁷vaayda hai ki mera to ek baap, doosra na koi।

¹¹³As a server, your renunciation and tapasya should be constant. ¹¹⁴Tapasya means to stay in love with the one Father.

⁶⁸agar woh nahin nibhaate to yeh bhi jhooth hua। ⁶⁹aise hi dhokha aur thagi kaunsi karte ho?

¹¹⁵If your intellect is subservient to any fortune that you receive temporarily, you cannot be an embodiment of success in service.

⁷⁰sabse bada dhokha svayan ko dete ho ki jo jaante hue, maante hue phir bhi svayan ko shreshtha praapti se vanchit kar dete ho - yeh hua svayan ko dhokha dena।

¹¹⁶In order to become an embodiment of success, you need to have renunciation and tapasya. ¹¹⁷Renunciation does not mean that you renounce your relationships and come and sit here; no. ¹¹⁸Renunciation of praise, renunciation of respect and renunciation of nature, the servantः this is renunciation.

⁷¹dhokhe ki nishaani hai jisse duhkh ki praapti hoti hai।

¹¹⁹Then, see how you will have to put in less effort and will achieve greater success.

⁷²saath-saath brahman parivaar mein bhi dhokha dete ho।

¹²⁰Why is there at present more work put in and less success?

⁷³kehna ek aur karna doosra,apni kamjori ko chhipaakar baahar se apna naam baala karna ya apne ko achha purushaarthi siddha karna।

¹²¹Because something is now lacking in both of these things, that is, in your renunciation and tapasya. ¹²²Those who have both renunciation and tapasya are accurateteachers, that is, they areteacherswho are doing some work.

⁷⁴yeh ek doosre ko dhokha dete ho।

¹²³Otherwise, they would be said to beteachersin name only.

⁷⁵koi bhi galti karke chhipaana yeh bhi dhokha dena hai va thagi karna hai। ⁷⁶to double ahinsak arthaat punya aatma,mahaan aatma, jisse koi prakaar ka paap na ho।

¹²⁴Teachersshould not be weak in anysubject. ¹²⁵If ateacheris weak, then whomever theteacherbecomes an instrument for, that person will also be weak and this is whyteachersshould beperfectin allsubjects. ¹²⁶It is not the duty ofteachersto say, “What can I do?

⁷⁷aise apne ko check karo ki aatma ki sarvashreshtha stage jo abhi sunaai woh kahaan tak dhaaran ki hai? ⁷⁸aise sarvashreshtha aatmaon ka baap bhi gaayan karte hain।

¹²⁷How can I do this?” or, “I don’t know how to do this.” These are not the words of ateacher. ¹²⁸These are words of subjects. ¹²⁹Do you consider yourselves to be embodiments of success in this way?Checkः there is definitely some obstruction somewhere because this is why you are not embodiments of success.

⁷⁹to aaj aise bachchon ka gungaan kar rahe the va maala sumiran kar rahe the।

¹³⁰Where there is the attraction of renunciation and tapasya,servicewill also be attracted and follow.

⁸⁰achha।

¹³¹Do you understand?

⁸¹aise sarva mahaan, sarva yogyataayen-sampanna,gaayan aur poojan yogya aur double ahinsak bachchon ko baapdaada ka yaad-pyaar aur namaste।

¹³²Becometeacherswho are such embodiments of success. ¹³³Expansion inserviceis based on suchteachers. ¹³⁴Such teachers are said to belucky. ¹³⁵It is for them that there is the saying, “Even dust becomes gold”.

⁸²om shanti! ⁸³is murli ka saar

¹³⁶Dust will become gold, that is, you will become an embodiment of success.

⁸⁴1. is sangamayug par tum bachche double mahima ke adhikaari bante ho।

¹³⁷Are youteacherssuch embodiments of success? ¹³⁸Of course it would be numberwise. ¹³⁹Theteachers’numberis at the front.

⁸⁵ek baap samaan gun aur shaktiyon ke master saagar bante ho, saath-saath aatma ki sarvashreshtha stage ki mahima - sarvagun sampanna, solah kala sampoorn,sampoorn nirvikaari,sampoorn ahinsak aur maryaada purooshottam ke yogya bante ho।

¹⁴⁰Achcha. ¹⁴¹If you haven’t become such embodiments of success, then become that now. ¹⁴²Main qualifications of those who fulfil the responsibility of love for the Fatherः ¹⁴³Have you made the Father your Companion for life?

⁸⁶2. solah kala sampanna banne ke liye sarva-karmendriyon aur sarva aatmik shaktiyon par adhikaar chaahiye।

¹⁴⁴You have to fulfil your responsibility to your Companion. ¹⁴⁵To fulfil your responsibility means to follow His directions at every step.

⁸⁷3. jis vyakti mein sarva vikaar sarva vansh sahit ansh-maatra va svapna-maatra mein bhi na ho usko kahenge - sampoorn nirvikaari।

¹⁴⁶To follow His directions at every step means to fulfil your responsibility to your Companion. ¹⁴⁷Are you those who fulfil their responsibility in this way or those who simply have love for Him?

⁸⁸4. amrit vele se lekar raat ke sone tak har sankalp,har second,har bol,har karma, har kadam eeshvareey maryaada ke anukool ho - aise vyakti ko hi maryaada purooshottam kahenge।

¹⁴⁸Some are even now still trying to forge their love and this is why they say that they are unable to have yoga. ¹⁴⁹Those who are able to have yoga for a short time, but their yoga then breaks – for them it would be said that they are those who are trying to forge their love.

⁸⁹5. double ahinsak arthaat apvitrata arthaat kaam mahaashatru svapna mein bhi vaar na kare, sada bhaai-bhaai ki sahaj smriti rahe। ⁹⁰aise double ahinsak apne sampoorn satopradhaan stage se gir kar aatmaghaat nahin karte।

¹⁵⁰Those who fulfil the responsibility of love are lost in love; they have completely forgotten all awareness of their body and physical relations. ¹⁵¹Therefore, you also have to fulfil such a responsibility of love with the Father, and so how would you then remember your body or bodily relations? ¹⁵²* O M S H A N T I *