Avyakt murli for Friday 24 October 1975 - 1

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⁰> > 08/07/96 Om Shanti Avyakt BapDada Madhuban 24/10/75 ¹Each mouth­born Brahmin is the temple of the living saligram. ²Do you experience yourselves to be like lotus flowersः extremely detached and loving to the Father? ³Firstly, becauseof being light, a lotus floats on water and yet remains detached from the water; whilst having a family, it is able toremain isolated from the family.

¹24-10-75 ōm śhānti avyakt bāpadādāmadhuban

⁴In the same way, whilst living in a lokik or an alokik household, do you remainisolated, that is, detached?

²Harēk brahmā-mukhavãśī brāhmaṇ cētan sāligrām kā mandir hai

⁵In order to remain isolated, especially check your attitude. ⁶As is your attitude, so is yourhousehold.

³Dr̥iṣhṭi aur vr̥itti kō pavitra banākar sachchē arth|earth mē̃ brāhmaṇ bannē kī|key yuktiyā̃ batātē huē bāpdādā bōlēḥ - ⁴Apnē kō kamal-puṣpa samān ati nyārā aur sadā bāp kā pyārā anubhav kartē hō  ?

⁷Which type of attitude should you have? ⁸A soul­conscious and spiritual attitude. ⁹Through this attitude,you will be able to bring about spirituality within your family, that is, because of having spirituality within the family,you will continue to move along whilst considering everything to have been entrusted to you.

⁵Kamal-puṣpa ēk tō halkā hōnē kē|K kāraṇ jal mē̃ rahtē bhī jal sē nyārā rahtā hai - pravr̥itti hōtē huē bhī svayã nivr̥itt rahtā hai .

¹⁰Then, through this, theconsciousness of "mine" will easily finish. ¹¹You cannot have the consciousness of "mine" for something entrusted toyou. ¹²Due to the consciousness of "mine" there is attachment and the interference of other vices.

⁶Aisē hī āp sab bhī laukik yā alaukik pravr̥itti mē̃ rahtē huē nivr̥itt arthāt nyārē rahtē hō  ?

¹³To finish theconsciousness of "mine" means to become free from the vices; viceless means to become pure through which thefamily will become a pure household. ¹⁴To destroy all vices means to become elevated.

⁷Nivr̥itt rahnē kē|K liyē viśhēṣh apnī vr̥itti kō check karō .

¹⁵So, do you consider yourselfto be an elevated soul who has destroyed all vices?

⁸Jaisī vr̥itti , vaisī pravr̥itti bantī hai .

¹⁶Have you made your household a pure household?

⁹Vr̥itti kaun-sī rakhnī hai  ?

¹⁷The first household is of your body.

¹⁰- ātmik vr̥itti aur rūhānī vr̥itti .

¹⁸Next is the household ofbodily relations.

¹¹Is vr̥itti dvārā pravr̥itti mē̃ bhī rūhāniyat bhar jāyēgī arthāt pravr̥itti mē̃ rūhāniyat kē|K kāraṇ amānat samajh kar chalē̃gē .

¹⁹So, you have to make the first household, the physical organs of the body, pure. ²⁰Unless you makethe household of the body pure, you will not be able to make the household of bodily relations, whether limited orunlimited, pure.

¹²Tō mērā-pan sahaj hī samāpt hō jāyēgā .

²¹Which is the household of the Brahma Kumars and Kumaris?

¹³Amānat mē̃ kabhī mērā-pan nahī̃ hōtā hai .

²²Just as there is the household oflimited relations, in the same way, in terms of being Brahma Kumars and Kumaris, you have the relationship of beingcorporeal brothers and sisters with all the souls of the entire world. ²³You have such a huge, unlimited family!However, you first have to purify the household of your body; only then will you be able to make the unlimitedhousehold pure. ²⁴It is saidः Charity begins at home. ²⁵That is, first of all, do the service of making your home, that is,your body, pure and then you can do unlimited service.

¹⁴Mērē-pan mē̃ hī mōh kē|K sāthasāth anya vikārō̃ kī|key bhī pravēśhtā hōtī hai .

²⁶So, first of all, ask yourselfः Have I made the home of mybody pure? ²⁷Have I made my thoughts, intellect, eyes and lips spiritual and pure?

¹⁵Mērā-pan samāpt hōnā arthāt vikārō̃ sē mukt , nirvikārī arthāt pavitra bannā hai jissē pravr̥itti bhī pavitr-pravr̥tti ban jātī hai .

²⁸Just as on Deepawali, they cleanevery corner of the home, and pay so much attention that not a single corner is left unclean, in the same way, haveyou cleansed every physical organ and lit the light of the soul for all time?

¹⁶Vikārō̃ kā naṣhṭ hōnā arthāt śhrēṣhṭh bannā hai .

²⁹Have you celebrated such a Deepawali ordo you still have to do this?

¹⁷Tō kyā aisē apnē kō vikārō̃ kō naṣhṭ karnē vālī śhrēṣhṭh ātmā samajhtē hō  ?

³⁰Everyone's light is sparkling constantly, is it not? ³¹It is said that every home will becomea temple.

¹⁸Pravr̥itti kō pavitr-pravr̥tti banāyā hai  ?

³²In the same way, have you made the home of your body into a temple?

¹⁹Sabsē pahlī pravr̥itti hai apnī dēh kī|key pravr̥itti .

³³However many Brahmins there are, each Brahmin is the temple of the living saligram.

²⁰Phir hai dēh kē|K sambandh kī|key pravr̥itti .

³⁴Each one is the temple of theliving spark. ³⁵Have you made it pure considering it to be a temple?

²¹Tō pahlī pravr̥itti , dēh kē|K her|har karm-indriy kō pavitra banānā hai .

³⁶According to the present time of making effortand according to the time of complete transformation of the world, you should not be influenced by matter or anyvice.

²²Jab tak dēh kī|key pravr̥itti kō pavitra nahī̃ banāyā hai tab tak dēh kē|K sambandh kī|key pravr̥itti chāhē had kī|key aur chāhē bēhad kī hō , uskō bhī pavitra pravr̥itti nahī̃ banā sakē̃gē .

³⁷Just as evil spirits do not enter a temple, so have you made every home into a temple? ³⁸Impurity and vices enterwhere there is uncleanliness. ³⁹Devilish thoughts or devilish sanskars cannot enter the temple of the living saligram,the temple of the living embodiment of power, the temple of one who destroys evil. ⁴⁰If they do enter, then there mustbe one or another type of uncleanliness or impurity.

²³Brahmākumār aur brahmākumāriyō̃ kī|key pravr̥itti kaunsī hai  ?

⁴¹So check yourself. ⁴²If there is any type of uncleanlinessanywhere, then finish that and celebrate the true Deepawali.

²⁴Jaisē had kē|K sambandh kī|key pravr̥itti hai vaisē brahmākumār aur kumārī kē|K nātē sē sārē viśhva kī|key ātmāō̃ sē sākārī bhāī-bahan kā sambandh - itnī baṛī bēhad kī|key pravr̥itti hai .

⁴³When you make your household pure in this way, worldtransformation will take place. ⁴⁴You come to Madhuban for a spiritual pilgrimage. ⁴⁵And so, when you return from a spiritual pilgrimage you have toleave your weaknesses behind. ⁴⁶Madhuban is the land of transformation.

²⁵Lēkin pahlē apnī dēh kī|key pravr̥itti banāyē̃ , tab bēhad kī|key pravr̥itti kō bhī pavitra banā sakē̃gē .

⁴⁷Having come to the land of transformation, if you do not bring about any transformation, then what benefit would youhave taken from the land of transformation? ⁴⁸You mustn't bring about transformation for just the time that you are inthe land of transformation, but there has to be permanent transformation. ⁴⁹Madhuban is called the great yagya, thesacrificial fire in which the horse is sacrificed; generally, something is sacrificed in a sacrificial fire. ⁵⁰Do you offer thegreatest sacrifice in the great sacrificial fire, or do you take back whatever you have sacrificed?

²⁶Kahāvat hai - cēriṭī biginsa at home|hōm - pahlē apnī dēh kī|key pravr̥itti arthāt ghar kō pavitra banānē kī|key sēvā karnī hai .

⁵¹Do you also performthe task according to the name or not? ⁵²It is called the great sacrificial fire, the land of transformation, the land ofblessings. ⁵³Therefore, perform the tasks according to the name.

²⁷Phir bēhad kī|key karnī hai .

⁵⁴Continue to fulfil the promise that you make here.Or, do you find it difficult to fulfil it? ⁵⁵Souls who fulfil a promise come into three categories. ⁵⁶Some are like the truemoths in fulfilling a promiseः they surrender themselves completely to the Father, that is, they sacrifice themselves inorder to fulfil the orders they have received. ⁵⁷The next type become like bhagats in fulfilling their promise, that is,they repeatedly take power from the Father, that is, they continually ask for powerः "Give me power to tolerate andthen I will be able to fulfil my promise."

²⁸Tō pahlē apnē āpsē pūchhō ki apnē śharīr rūpī ghar kō pavitra banāyā hai  ?

⁵⁸"Give me power to face and then I will be able to fulfil my promise." ⁵⁹Theycontinue to beg in this way, that is, they become bhagats.

²⁹Saṅkalp kō , buddhi kō , nayanō̃ kō aur mukh kō rūhānī arthāt pavitra banāyā hai  ?

⁶⁰The third type of souls become cheats. ⁶¹They say and writeone thing and yet they cheat. ⁶²There are also such cheats.

³⁰Jaisē dīpāvalī par ghar kē|K her|har kōnē kō svachchha kartē haĩ , kōī ēk kōnā bhī na rah jāyē itnā attention rakhtē haĩ - - aisē her|har karm-indriy kō svachchha banā kar ātmā kā dīpak sadākāl kē|K liyē jagāyā hai  ?

⁶³Some do not have any power to fulfil their promise.However, in order to protect themselves, they make excuses. ⁶⁴They hide their own weaknesses and make excusesabout others. ⁶⁵"This relation is like this and therefore, this happened." ⁶⁶Or, "The atmosphere and the environment waslike this and that is why this happened."

³¹Aisē rūhānī dīvālī manāī hai athavā abhī manānī hai  ?

⁶⁷"It happened according to the circumstances." ⁶⁸They all say the same thingःMine is the one Father and none other, and whatever you say and make me do, I will do just that. ⁶⁹But, there are manydifferent categories of those who actually do it and put it into practice. ⁷⁰Therefore, whatever you have done up to now,considering yourselves to be ordinary, let the past be the past, that is, have mercy upon yourself.

³²Sabkē dīpak akhaṇḍ jagmagā rahē hai nā  ?

⁷¹Know very clearlythe importance of this land.

³³Jaisē gāyan hai ki ghar-ghar mandir banē̃gē .

⁷²Do not consider this land to be ordinary.

³⁴Aisē apnē dēh rūpī ghar kō mandir banāyā hai  ?

⁷³You come to the great place in order to makeyourselves so great. ⁷⁴To become great means to know the importance. ⁷⁵Do you understand? ⁷⁶To those who transform themselves according to the time; to those who are instruments for world transformation; tothose who fulfil the responsibility of love for the Father; to those who have made the Father their constant Companionand who constantly remain as detached as a lotus flower; to such constantly loving children, love, remembrance andnamaste from BapDada.

³⁵Jab ghar-ghar mandir banāō tab hī viśhva kō bhī chaitanya dēvtāō̃ kā nivās sthān mandir banāyēṅgē .

⁷⁷Personal meeting with sisters from Punjabः ⁷⁸The special virtue remembered of Shaktis is that of being fearless. ⁷⁹Do you experience yourselves to be this?

³⁶Jitnē bhī brāhmaṇ haĩ har-ēk brāhmaṇ chaitanya sāligrām kā mandir hai , chaitanya śhakti mandir hai , aisē mandir samajhtē huē unkō śhuddha pavitra banāyā hai  ?

⁸⁰Not justto be fearless of human souls, but also fearless of any attack of Maya. ⁸¹Those who are not afraid of Maya are calledShaktis. ⁸²You are not afraid of Maya, are you? ⁸³Those who have fear are defeated, whereas those who are fearless areable to make Maya afraid of them.

³⁷Abhī kē|K purūṣhārth kē|K samay pramāṇ va viśhva kē|K sampann parivartan kē|K samay pramāṇ is samay kōī bhī karm-indriy dvārā prakr̥iti va vikārō̃ kē|K vaśhībhūt nahī̃ hōnā chāhiē jaisē mandir mē̃ bhūt pravēśh nahī̃ hōtē haĩ .

⁸⁴Because of fear, you lose power and your understanding. ⁸⁵Generally, when peopleare afraid, they lose consciousness; they even lose their understanding. ⁸⁶Here too, those who are afraid of Maya losetheir understanding, and they are therefore not able to conquer Maya. ⁸⁷So, because your name is the Shakti Army andsince you have the speciality of being Shaktis, then fearlessness should be visible practically, for only then would yoube called Shaktis.

³⁸Tō her|har ghar kō mandir banāyā hai  ?

⁸⁸If there is any type of fear, you cannot be called Shaktis.

³⁹Jahā̃ aśhuddhi hōtī hai vahā̃ hī aśhuddh vikār athavā bhūt pravēśh hōtā hai .

⁸⁹Weak ones are always dependent onothers; they never have all rights. ⁹⁰You are those who have all rights, are you not?

⁴⁰Chaitanya sāligrām kē|K mandir mē̃ va chaitanya śhaktisvarūp kē|K mandir mē̃ , asur sãhāranī kē|K mandir mē̃ āsurī saṅkalp va āsurī saṅskār kabhī pravēśh nahī̃ kar saktē .

⁹¹You will not become dependentbecause of fear, will you? ⁹²So, is the Shakti Army of Punjab so fearless? ⁹³Ever since you became Brahmins, you have been issuing a challenge to Mayaः Come Maya! ⁹⁴Come and attack asmuch as you want!

⁴¹Agar pravēśh hōtē haĩ tō kōī-na-kōī prakār kī|key aśhuddhi arthāt asvachchhatā hai .

⁹⁵I am a Shiv Shakti. ⁹⁶You come under the influence of Maya because of your own weakness. ⁹⁷Where there are weaknesses, it is there that Maya exists.

⁴²Aisē apnē kō check karō - kahī̃ bhī kōī prakār kī|key aśhuddhi rah gaī hō tō uskō abhī khatm karō arthāt sachchī dīpāvalī manāō .

⁹⁸Just as where there is rubbish, mosquitoes come, in the sameway, where there are weaknesses, that is where Maya comes. ⁹⁹So, to become weak means to invoke Maya.

⁴³Jab aisī apnī pavitra pravr̥itti banāō tab hī viśhva-parivartan hōgā .

¹⁰⁰Youyourselves invoke Maya and then you become afraid of her. ¹⁰¹So then, why do you invoke her?

⁴⁴Yahā̃ madhuban mē̃ bhī rūhānī yātrā karnē ātē hō tō rūhānī yātrā mē̃ apnī kamzōriyō̃ kō chhōṛ kar jānā .

¹⁰²Always have theintoxication that you are the Shiv Shakti Army. ¹⁰³You became victorious over Maya a kalpa ago also. ¹⁰⁴You are, evennow, repeating that part once again.

⁴⁵Madhuban hai hī parivartan bhūmi .

¹⁰⁵How many times have you been victorious?

⁴⁶Parivartan bhūmi mē̃ ākar parivartan nahī̃ kiyā tō parivartan bhūmi kā lābh kyā uṭhāyā  ?

¹⁰⁶One who has been victorious manytimes would be so fearless! ¹⁰⁷Would such a soul be afraid? ¹⁰⁸Which drums have the Shaktis been beating to reveal theFather?

⁴⁷Sirph parivartan bhūmi kē|K andar parivartan nahī̃ lānā hai lēkin sadākāl kā parivartan lānā hai .

¹⁰⁹In order to awaken Kumbhakarna, beat huge drums. ¹¹⁰When you beat small drums, Kumbhakarna just turnsover to the other side.

⁴⁸Madhuban kō mahāyajña va rājasva aśvamēgh yagya kahtē haĩ , tō yagya mē̃ āhuti ḍālī jātī hai .

¹¹¹That is, others say that this is good, but they then just go back to sleep. ¹¹²So, for them, you willnot be able to do anything with small drums.

⁴⁹Mahāyajña mē̃ mahān āhuti ḍālkar jātē hō athavā ḍālī huī āhuti phir vāpis lētē hō .

¹¹³This is why you have to increase contact with them again and again. ¹¹⁴Itis not their fault that they are in deep sleep.

⁵⁰Jō nām dētē hō vaisā kām bhī kartē hō vā nahī̃  ?

¹¹⁵Your duty is to make a special programme and awaken them.

⁵¹Nām hai mahāyajña , parivartan bhūmi aur vardān bhūmi , tō jaisā nām vaisā kārya karō .

¹¹⁶Personal meeting with brothers from Punjabः ¹¹⁷As is the place, so by having awareness of that place, you receive strength in your stage.

⁵²Jō pratigyā karkē jātē hō iskō nibhātē rahō athavā nibhānā muśhkil lagtā hai  ?

¹¹⁸In the same way, byconsidering yourself to be a resident of Madhuban, you are automatically able to create the stage of an angel.

⁵³Nibhānē mē̃ tīn prakār kī|key ātmāyē̃ ban jātī haĩ .

¹¹⁹Anangel is one who doesn't have any relationship with the body.

⁵⁴Kōī tō nibhānē mē̃ sachchē parvānē muāphik svayã kō bāp par nyōchhāvar kar dētē haĩ arthāt pharmān par kurbān hō jātē haĩ aur kōī nibhānē mē̃ bhakta ban jātē haĩ arthāt bāp sē hī bārabār śhakti lētē rahtē haĩ arthāt māṅgtē rahtē haĩ , sahan-śakti dō , tō nibhāū̃ aur sāmnā karnē kī|key śhakti dō tō nibhāū̃ - aisē bhīkh māṅgtē rahtē haĩ arthāt bhakta ban jātē haĩ .

¹²⁰So, you forget all the relationships of the body here.Are you able to experience this stage for even a short time? ¹²¹Every now and then, it is very difficult to come toMadhuban, yet why do you come again and again? ¹²²Because whatever you experience here, it gives strength to yourawareness when you get back, and so, it is necessary to come to Madhuban. ¹²³Your staying with the family back thereis also for service.

⁵⁵Aur kōī phir ṭhagat bhī ban jātē haĩ - kahtē aur likhtē hai ēk aur kartē dūsrā haĩ .

¹²⁴If you consider it to be your home, you will be a householder, whereas if you consider yourself tobe a server, you will be a trustee.

⁵⁶Bāp kē āgē bhī ṭhagī kartē haĩ , apnī galatī|galtī kō chhipānē kī|key ṭhagī kartē haĩ - aisē ṭhagat bhī haĩ . ⁵⁷Kaīyō̃ mē̃ nibhānē kī|key śhakti hai nahī̃ , lēkin apnē kō bachānē kē|K liyē phir bahānēbāz hōtē hai .

¹²⁵Karmic bondages from all directions will pull a householder. ¹²⁶If you consideryourself to be a server, then with your awareness of being a trustee, all consciousness of "mine" will be finished. ¹²⁷Ahouseholder always has the consciousness of "mine".

⁵⁸Apnī kamjōrī kō chupākar dūsrō̃ kē|K bahānē banātē rahtē haĩ - phalānā sambandh aisā hai isliyē yah huā hai va vāyumaṇḍal aur vātāvaraṇ aisā hai isliē yah hōtā hai , sarakamasṭônsēj anusār hōtā hai - aisē bahānē banātē rahtē haĩ .

¹²⁸The consciousness of "mine" is very long and complicated.Where there is the consciousness of "mine", the Father cannot be there, whereas where there is no consciousness of"mine", the Father is present. ¹²⁹When you consider yourself to be a householder, you claim limited rightsः "Whatever Isay should be accepted, others should listen to me, others should move along according to what I say".

⁵⁹Nibhānē mē̃ itnē prakār kē|K nibhānē vālē ban jātē haĩ .

¹³⁰Where thereare limited rights, the unlimited rights finish. ¹³¹Now, let the past be the past and apply a full­stop.

⁶⁰Kahnā sabkā ēk hai ki mērā tō ēk bāp dūsrā na kōī , jō kahē̃gē aur karāyēṅgē vahī karē̃gē , lēkin karnē mē̃ aur practical ānē mē̃ anēk prakār kē|K ban jātē haĩ .

¹³²A full­stop is apoint. ¹³³When you do not apply a full­stop, that is, when you do not stabilise yourself in the point­form, then you eitherapply an exclamation mark or a question mark. ¹³⁴What is the sign of an exclamation mark? ¹³⁵When you sayः Does thisalso happen?

⁶¹Is liē ab tak sādhāraṇ samajh jō kiyā uskō bītī sō bītī karō arthāt apnē ūpar rahm karō .

¹³⁶Does this happen amongst the Brahmins also? ¹³⁷This is a sign of an exclamation. ¹³⁸You should not evenapply this sign. ¹³⁹"Why did this happen?"

⁶²Is bhūmi kē|K mahatva kō bhī achchhī rīti jānō .

¹⁴⁰To ask, "why?" or "what?", is to apply a question mark.

⁶³Is bhūmi kō sādhāraṇ bhūmi nahī̃ samajhnā .

¹⁴¹This is also thefoundation for the creation of waste thoughts.

⁶⁴Mahān sthān par ātē hō apnē kō mahān banānē kē liē .

¹⁴²Whatever happens, continue to observe that as a detached observer.Instead of being a detached observer, you become a companion of the soul.

⁶⁵Mahān bannā arthāt mahatva kō jānnā .

¹⁴³Instead of being the companion of theFather, you become a companion of the other soul.

⁶⁶Samjhā  ?

¹⁴⁴"Achcha, it is like that, isn't it?

⁶⁷Aisē samay pramāṇ svayã kō parivartan karnē vālē , viśhva-parivartan kē nimitt banē huē , bāp kē sāth prīti kī|key rīti nibhānē vālē , bāp kō sadā apnā sāthī banānē vālē aur sadā kamal-puṣpa samān sākṣhī rahnē vālē , aisē sadā snēhī bachchō̃ kō bāpdādā kā yād - pyār aur namastē .

¹⁴⁵I also think the same thing." ¹⁴⁶Thisis giving your agreement in listening to others and relating to others. ¹⁴⁷So, when you become a companion of anothersoul, how can you become a companion of God? ¹⁴⁸As long as you are a companion of another soul, you cannot be acompanion of God.

⁶⁸Is murlī kā jñān-bindu

¹⁴⁹This is broken yoga. ¹⁵⁰Anything that is broken has to be thrown away.

⁶⁹Jaisī vr̥itti , vaisī pravr̥itti bantī hai .

¹⁵¹An idol that was worthy tobe worshipped has no value when it is broken.

⁷⁰Ātmik yā rūhānī vr̥itti sē pravr̥itti mē̃ rūhānīyat bhar jānē kē|K kāraṇ , amānat samajh kar chalnē sē mērā-pan sahaj hī samāpt hō jāyēgā .

¹⁵²So here, too, when your yoga is broken, you cannot have any elevatedattainment, that is, there is no value. ¹⁵³Someone who is a constant companion is a constant yogi. ¹⁵⁴Are the residents ofPunjab the constant companions of BapDada who have unbroken yoga? ¹⁵⁵* * * O M S H A N T I * * *