Avyakt murli for Sunday 19 October 1975 - 1

⁰> ¹19-10-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 17/06/96 Om Shanti Avyakt BapDada Madhuban 19/10/75

²Vr̥ikṣhapati dvārā kalp-vr̥ikṣha kī|key durdaśhā kā ā̃khō̃ dēkhā hall|hāl

¹The bad state of the kalpa tree as seen through the eyes of the Seed of the Tree.

³Manuṣy-sr̥ṣṭi rūpī vr̥ikṣha kē|K bīj rūp aur nayē kalp-vr̥ikṣha kē|K rachayitā parampitā śhiv vr̥ikṣha kī|key sair kā samāchār sunātē huē bābā bōlē  :

²Today, both the Seed of the Tree and Adi Dev went to look at their tree. ³When Adi Dev, that is, the father of thecorporeal human world, Prajapita Brahma, looked at the tree from all directions, what did he see?

⁴Āj vr̥ikṣhapati aur ādi dēv dōnō̃ hī apnē vr̥ikṣha kī|key dēkh-rēkh karnē gayē . ⁵Ādi dēv arthāt sākār manuṣhya sr̥iṣhṭi kā rachayitā bāp ( prajāpitā brahmā ) nē jab vr̥ikṣha kō chārō̃ ōr sē dēkhā tō kyā dēkhā  ?

⁴Although everyleaf, that is, every human soul, has become old, he saw that the majority of the leaves had some disease on them dueto which the colour or form of the leaf has changed, that is, its beauty has been lost.

⁶Har-ēk manuṣhya ātmā rūpī pattā purānā tō hō hī gayā hai lēkin majority pattō̃ kō bīmārī bhī lagī huī hai jissē us pattē kā raṅg - rūp badlā|badalā huā hai arthāt raunak badalī|badlī huī hai .

⁵On the first side, Baba saw theruling authority; on the second side, he saw the authority of religion; on the third side, he saw the authority of bhaktiand on the fourth side, the authority of the people. ⁶All these four authorities seemed completely hollow inside andpowerless.

⁷Ēk taraph rājy-sattā kō dēkhā , dūsrī taraph dharm sattā , tīsrī taraph bhakti kī|key sattā , chauthī taraph prajā kī|key sattā - yah chārō̃ hī sattāyē̃ bilkul andar sē śhaktihīn , khōkhalī dikhāī dī̃ . ⁸Andar khālī , bāhar sē sirph rūp rahā huā thā .

⁷Although, externally, they still had their beauty, internally, they seemed empty. ⁸Just as when somethingis eaten away by termites, it is rotten inside, but externally, you can still see its beautiful form, in the same way, theruling authority did not have any authority of a kingdom.

⁹Jaisē dīmak lagtī hai tō andar sē khāyā huā hōtā hai sirph bāhar kā rūp hī dikhāī paṛtā hai , aisē hī rājya sattā mē̃ rājya kī sattā nahī̃ thī .

⁹It was called a kingdom, but internally, day and night, therewas a lot of pull from all sides, that is, the fire of jealousy was burning away.

¹⁰Nām rājya lēkin andar din-rāt ēk-dūsrē mē̃ khīñchātān arthāt īrṣhyā kī|key agni jal rahī thī .

¹⁰Not only did they not have anyattainment of happiness from their kingdom, but they didn't even have one moment's comfort.

¹¹Rājya sē sukhō̃ kī|key prāpti tō kyā lēkin ēk minute bhī chain nahī̃ . ¹²Nīnd kā bhī chain nahī̃ . ¹³Jō mānav jīvan mē̃ sārē din kī|key thakāvaṭ kā , saṅkalpō̃ kō samānē kā sādhan nidrā kā niyam banā huā hai , vah alpkāl kā bhī chain bhāgya mē̃ nahī̃ .

¹¹They did not evenhave the comfort of sleep. ¹²Sleep is the means to remove a person's tiredness of the whole day and the means tomerge all thoughts, but they do not have even this temporary comfort in their fortune, that is, they have a kingdomthat doesn't have any fortune.

¹⁴Arthāt bhāgyahīn rājya . ¹⁵Na rājya sattā , na rājya dvārā alpkāl kī|key prāpti kī|key sattā , aisā sattāhīn rājya dēkhā .

¹³They neither have the authority to rule nor do they have any authority of sometemporary attainment from their kingdom. ¹⁴Baba saw a kingdom that had no authority.

¹⁶Sadā bhay kē|K bhūtō̃ kē|K bīch kursī par baiṭhā huā dēkhā .

¹⁵Baba saw the people seated ontheir chair of position constantly surrounded by evil spirits of fear.

¹⁷Yah dēkhtē huē phir aur taraph kyā dēkhā  ?

¹⁶Having seen this, what did Baba see on the otherside?

¹⁸’ ’ ¹⁹Dharm sattā - dharm sattā mē̃ kuchh thōṛē bahut chhōṭē-chhōṭē nayē pattē dikhāī dē rahē thē , lēkin un pattō̃ kō bahut jaldī ahaṅkār arthāt sva-abhimān aur siddhi svīkār kī|key chiṛiyā khā rahī thī .

¹⁷The authority of religionः there were a few new leaves visible amidst the authorities of religion. ¹⁸However, thoseleaves were very quickly being eaten away by arrogance, that is, they were being eaten by the birds of arrogance ofthe self and acceptance of their own success. ¹⁹What did Baba see on the other side?

²⁰Dūsrī taraph kyā dēkhā-nām dharm lēkin hai ati kukarm .

²⁰There were extremely bad actionsbeing performed in the name of religion.

²¹Kukarm arthāt vikarma kā kīṛā unhō̃ kī|key dharm sattā arthāt śhakti kō khatm kar rahā hai .

²¹The insects of sinful action were eating away the authority of religion, thatis, they were finishing their power.

²²Anēk prakār kē|K ulaṭē naśō̃ mē̃ chūr , dharm kē|K hōśh sē bēhōśh thē .

²²They were completely intoxicated in the wrong type of intoxication and werecompletely unconscious to the awareness of righteousness.

²³Tō dharmsattā bhī bāhar kē|K āḍambar rūp mē̃ dēkhī .

²³Baba also saw the authority of religion in its external,glittering form.

²⁴Tyāg , tapasyā aur vairāgya kē badlē lōgō̃ kō riddhiyō̃-siddhiyō̃ mē̃ khēltē huē dēkhā .

²⁴Baba saw that instead of being engaged in renunciation, tapasya and disinterest, people were playingwith occult powers.

²⁵Vairāgya kē|K bajāy rāg-dvēṣh mē̃ dēkhā .

²⁵Instead of seeing them having disinterest, Baba saw them caught up in duality.

²⁶Majority jaisē rājya sattā lottery kī|key juā khēl rahī hai vaisē hī vē|way dharm sattā hōtē huē bhī bhūlē bhaktō̃ sē alpkāl kī|key siddhiyō̃ kā juā khēl rahē thē .

²⁶Just as themajority of those with the authority of the kingdom were gambling in a lottery, in the same way, whilst having theauthority of religion, they were gambling with the innocent devotees, offering them temporary success.

²⁷Baṛē-baṛē dāv lagā rahē haĩ - yah prāpt karā dūṅgā tō itnā dēnā hōgā , bīmārī kō miṭāyēṅgē tō itnā dān puṇya karnā hōgā .

²⁷They werepromising great winingsः You give this and I will enable you to attain all of this. ²⁸I will cure your illness, and inexchange, you will have to donate this much and do this much charity etc.

²⁸Aisē siddhiyō̃ kē|K juā kē|K dāv lagā rahē haĩ .

²⁹They were asking people to put up suchstakes and gamble for success.

²⁹Phir kyā dēkhā  ?

³⁰What did Baba see next?

³⁰Bhakti kī|key sattā - usmē̃ kyā dēkhā  ?

³¹The authority of bhaktiः What did Baba see in that?

³¹Andh-śhraddhā kī|key paṭṭiyā̃ ôkhō̃ par bandhī huī haĩ - aur ḍhūṇḍh rahē haĩ manjil kō .

³²Whilst searching for their destination, people have the blindfoldof blind faith over their eyes.

³²Yah khēl dēkhā hai nā , jō ôkhō̃ par paṭṭī bāndhē huē hōtē haĩ tō phir rāstā kaisē ḍhūṇḍhtē haĩ  ?

³³You have seen this game, haven't you, where someone is blindfolded and then has tolook for the path?

³³Jahā̃ sē āvāj āyēgā vahā̃ chal paṛē̃gē .

³⁴He would go in the direction from where sound is coming.

³⁴Andar ghabrāhaṭ hōgī kyōṅki ôkhō̃ par paṭṭī hai .

³⁵Internally, there would be fear becausehe is blindfolded.

³⁵Tō bhakta bhī andar sē duḥkh-aśhānti sē ghabaṛā rahē haĩ .

³⁶So bhagats, too, are very much afraid inside because of sorrow and peacelessness.

³⁶Jahā̃ sē kōī āvāj suntē haĩ ki phalānī ātmā bahut jaldī prāpti karātī hai tō us āvāj kē pīchhē andh-śhraddhā mē̃ bhāg rahē haĩ .

³⁷Whenever theyhear that a certain person is able to give them a lot of attainment, they run to that person with blind faith.

³⁷Kōī ṭhikānā nahī̃ .

³⁸They haveno destination.

³⁸Dūsrī taraph guṛiyō̃ kē|K khēl mē̃ itnē mast ki yadi kōī ghar ( paramdhām ) kā sahī rāstā batāyē̃ tō kōī sunnē kē|K liyē taiyār nahī̃ .

³⁹On the other side, they are so engrossed in the play of dolls that, even if someone were to show themthe true path home, they would not be ready to listen to that person.

³⁹Bhakti kī|key sattā hai ati snēh kī|key lēkin snēh kī|key sattā svārtha mē̃ badal gaī hai .

⁴⁰The authority of bhakti is of deep love, but that authority of love has changed into selfishness.

⁴⁰Svārtha kā bōl bālā hōtā hai .

⁴¹The words ofselfishness are glorified.

⁴¹Sab svārtha mē̃ bhikhārī dikhāī diyā - śhānti dō , sukh dō , sambandhī kī|key āyu baṛī dō , sampatti mē̃ vr̥iddhi hō , yah dō , yah dō , vah dō - aisē bhīkh māṅgnē vālē bhikhārī thē .

⁴²Due to selfishisness, everyone appeared to be a beggar asking for peace, happiness, long lifefor relatives, a lot of wealth; asking for this, that and the other. ⁴³They were beggars begging for something.

⁴²Tō bhaktō̃ kō bhikhārī rūp mē̃ dēkhā aur āgē chalō .

⁴⁴So Babasaw bhagats as beggars. ⁴⁵Now, move further from there.

⁴³Prajā kī|key sattā - prajā mē̃ kyā dēkhā  ?

⁴⁶The authority of the peopleः What did Baba see amongst the people?

⁴⁴Sabhī chintā kī|key chitā par baiṭhē huē haĩ .

⁴⁷Everyone is sitting on the pyre of worry.

⁴⁵Khā bhī rahē haĩ , chal bhī rahē haĩ aur kōī karma bhī kar rahē haĩ lēkin sadaiv yah bhay kā saṅkalp hai ki abhī tīlī arthāt . āg lagī ki lagī .

⁴⁸Theyare eating, they are moving along, they are performing some action, but at the same time, they are constantly afraidthat any moment there will be a spark, that is, that the fire will ignite.

⁴⁶Saṅkalpō̃ mē̃ svapn muāphik yah dikhāī dētā rahtā hai ki abhī pakaṛ gayē ki pakaṛē gayē - kabhī rājya sattā dvārā , kabhī prakr̥iti kī|key āpdāō̃ dvārā , kabhī ḍākuō̃ dvārā - aisē hī saṅkalpō̃ mē̃ svapn dēkhtē rahtē .

⁴⁹As though in a dream, it constantly appears intheir thoughts that they might be caught at any moment by either the authority of the government, by the authority ofsome natural calamity or by thugs. ⁵⁰They constantly have such nightmares in their thoughts. ⁵¹By sitting on the pyre ofsuch worries, they were distressed, peaceless and experiencing sorrow and unable to see any clear path by which theycould save themselves.

⁴⁷Aisī chintāō̃ kī|key chitā par savār , parēśhān , duḥkhī aur aśhānt thē jō kōī rāstā najar na āyē jissē apnē kō bachā sakē̃ .

⁵²If they went in one direction, there would be fire, if they went in another direction, therewould be water. ⁵³With tension all around them, they were afraid. ⁵⁴This was today's tour. ⁵⁵When Baba returned from this tour, He saw the sapling of the new tree.

⁴⁸Vahā̃ jāyē̃ tō āg hai , vahā̃ jāyē̃ tō pānī hai .

⁵⁶Who was in the sapling? ⁵⁷Do all of youconsider yourselves to be the sapling?

⁴⁹Aisē chārō̃ ōr kī|key tension ( tanāv ) kē|K bīch ghabrāyē huē nazar āyē yah thī āj kī|key sair .

⁵⁸When the old tree is diseased and completely decayed, the new tree­plantingceremony will take place through you images of support.

⁵⁰Jab yah sair kar lauṭē tō nayē vr̥ikṣha kī|key kalam kō dēkhā .

⁵⁹Brahmins are the roots, that is, they are the foundation ofthe new tree.

⁵¹Kalam mē̃ kaun thē  ?

⁶⁰You are the foundation.

⁵²Āp sabhī apnē kō kalam samajhtē hō  ?

⁶¹So Baba saw how powerful the foundation was.

⁵³Jab purānē vr̥ikṣha kō bīmārī lag gaī , jaṛjaṛībhūt hō gayā tō ab nayā vr̥kṣ-āyēpaṇ āp ādhār mūrtiyō̃ dvārā hī hōgā .

⁶²Whilst seeing the badconditions all around, Brahma Baba had the thought that the old tree should be finished right now through the tapaswiform of the children and the fire of yoga.

⁵⁴Brāhmaṇ haĩ hī nayē vr̥ikṣha kī|key jaṛē̃ arthāt foundation , āp hō foundation .

⁶³And then Baba made the spiritual army, the tapaswi Brahmins, emerge.

⁵⁵Tō dēkhā ki foundation kitnā powerful nimitt banā huā hai .

⁶⁴Allof them were engaged in tapasya according to their own capacity.

⁵⁶Brahmā bāp kō chārō̃ ōr kī|key durdaśhā dēkhtē huē saṅkalp āyā ki abhī-abhī bachchō̃ kē|K tapasvī rūp dvārā yōg agni dvārā is purānē vr̥ikṣha kō bhasma kar lē̃ .

⁶⁵An intense fire was visible. ⁶⁶Within the gathering,the impact of the fire of yoga was definitely good, but it wasn't powerful enough for the destruction of the world.There was force, but not full force.

⁵⁷Itnē mē̃ tapasvī-rūp brāhmaṇ va rūhānī sēnā emerge kī|key .

⁶⁷The Brahmins had not completely attained the full stage that they have to claimaccording to their number.

⁵⁸Sab tapasvī rūp mē̃ apnē-apnē yathā śhakti force ( śhakti ) lagā rahē thē .

⁶⁸Therefore, they didn't have the full force through which destruction could immediatelytake place, that is, through which the old tree could finish.

⁵⁹Yōg-agni prajjavalit huī dikhāī dē rahī thī .

⁶⁹What will you do now? ⁷⁰Put Brahma Baba's thought intothe practical form.

⁶⁰Saṅgaṭhan rūp mē̃ yōg agni kā prabhāv achchhā jarūr thā , lēkin viśv kē|K vināśh arth|earth viśhāl rūp nahī̃ thā .

⁷¹Be loving to the Father and co­operate in this unlimited task. ⁷²However, it should not be at sometime later; you have to make yourself complete right now.

⁶¹Force thā lēkin fullforce nahī̃ thā .

⁷³Do you understand? ⁷⁴Achcha.

⁶²Arthāt sarv brāhmaṇō̃ kē|K number anusār yathā-śhakti full stage jō her|har brāhmaṇ kō apnē-apnē number pramāṇ sampūrṇ arthāt full stage prāpt karnī thī , usmē̃ full nahī̃ thē arthāt sampann nahī̃ thē is liyē fullforce nahī̃ thā , jō ēk dhak sē vināśh hō jāē va purānā vr̥ikṣha bhasma hō jāy .

⁷⁵To those who put such thoughts into the practical form; to those who give the return of love and are constantlymerciful; to those who are stable in the stage of world benefactors; to those who remain unshakeable and immovable;to the children who constantly maintain good wishes, BapDada's love, remembrance and namaste. ⁷⁶Personal meetingः ⁷⁷Today, you heard what Brahma Baba wants. ⁷⁸He wants the army to be ready.

⁶³Ab kyā karē̃gē  ?

⁷⁹So, the instrument souls in thecorporeal form have to intensify their speed of preparing the army. ⁸⁰Intense speed means they have to do this quickly.Quick means that you do something practically as soon as you think about it; your thoughts and actions should beequal; the plans and the practical form should be equalः do you have such speed? ⁸¹Or, is it that you continually createplans, but that very little happens in practice? ⁸²Is it that you create many thoughts, but that very few are put intopractice?

⁶⁴Brahmā bāp kē|K saṅkalp kō sākār mē̃ lāō .

⁸³To have equality of thoughts and actions is a sign of perfection. ⁸⁴From this sign, you will be able to judgehow close you are to your goal. ⁸⁵So, now, prepare such a group that everyone who sees this group would receive courage and enthusiasm and begin tofollow them. ⁸⁶Just as the sample of sakar Baba makes the effort of the effort­makers very simple, in the same way, create such asample that the effort of many souls becomes very simple.

⁶⁵Bāp snēhī ban is viśhāl kārya mē̃ sahyōgī banō .

⁸⁷Have you prepared such a group? ⁸⁸It should be such agroup of shaktis who would be able to challenge Maya, no matter which authority Maya comes with.

⁶⁶Lēkin kab nahī̃ , abhī sē hī svayã kō sampann banāō .

⁸⁹Those people are destined to be defeated whilst gambling anyway.

⁶⁷Samjhā  ?

⁹⁰In the memorial of the previous kalpa, gamblinghas been shown, but not accurately. ⁹¹Kauravs are engaged in their own gambling whereas those of the authority ofreligion are engaged in their own gambling. ⁹²They are to be defeated through their gambling and the flag of thePandavs will be revealed. ⁹³When someone who challenges fearlessly in this way, someone who isn't even afraid ofthe storms of Maya and constantly issues a challenge to be victorious, takes the initiative in the army, others can alsofollow.

⁶⁸Achchhā .

⁹⁴Achcha.

⁶⁹Aisē saṅkalp kō sākār karnē vālē , snēh kā return sahyōg mē̃ dēnē vālē , sadā rahm dil , viśhva kalyāṇkārī sthiti mē̃ sthit hōnē vālē , achal aur aṛōl rahnē vālē aur aisē sadā śhubh chintan mē̃ rahnē vālē śhubh-chintak bachchō̃ kō bāpdādā kā yād-pyār aur namastē .

⁹⁵2. The main qualifications of those who fulfil the responsibility of love for the Father. ⁹⁶Have you made Baba your life's Companion? ⁹⁷You constantly have to fulfil the responsibility ofcompanionship to your Companion. ⁹⁸To fulfil the responsibility means to follow His directions atevery step.

⁷⁰Is murlī kā sār ⁷¹1 . is kalp-vr̥ikṣha kā har-ēk manuṣhyātmā rūpī pattā purānā tō hō hī gayā hai , sāth hī usmē̃ bīmāriyā̃ bhī lagī huī haĩ jissē uskā raṅg rūp badlā|badalā huā hai arthāt raunak nahī̃ hai .

⁹⁹So, constantly to follow His directions at every step means to fulfil the responsibilityof companionship. ¹⁰⁰Are you those who fulfil this responsibility or those who simply have love?Even now, some are engaged in developing love and therefore say that they are not able to haveyoga. ¹⁰¹Those who are able to have yoga for a short time and then break their yoga are said to bethose who are still developing love for the Father.

⁷²Chārō̃ prakār kī|key sattāē̃ - rājya sattā , dharm sattā , bhakti sattā ēvã prajā sattābilkul andar sē śhaktihīn , khōkhalī dikhāī dī̃ , bāhar sē sirph unkā rūp ( ḍhā̃cā ) hī rahā huā hai .

¹⁰²Those who fulfil the responsibility of love areabsorbed in love. ¹⁰³They are totally unaware of the body and bodily relations. ¹⁰⁴So, if you fulfil theresponsibility of such love, how can you remember your body and bodily relations? ¹⁰⁵* * * O M S H A N T I * * *