Avyakt murli for Monday 27 October 1975 - 2

⁰> ¹27-10-75 ओम शान्ति अव्यक्त बापदादामधुबन

⁰> > 27/10/75 Madhuban Avyakt BapDada Om Shanti

²क्वेश्चन, करेक्शन और कोटेशन से पुरूषार्थ में ढीलापन

¹Slackness in effort throughquestions,correctionsandquotations.

³रूहानी बगीचे के बागवान शिव बाबा फुलवारी के फूलों को देख बोले:-

²Today, BapDada was especially looking at the unlimited flower garden to see how much beauty, colour and fragrance each flower has.

⁴आज बापदादा बेहद की फुलवारी को विशेष रूप से देख रहे थे कि हर एक फूल के अन्दर रूप, रंग और कितनी खुशबू है। ⁵रूप अर्थात् साकारी स्वरूप में नैन और चैन में अर्थात् चेहरे में ब्राह्मण-पन का व फरिश्ते-पन का, श्रेष्ठ पार्टधारी आत्मा की स्मृति का नशा और खुशी प्रत्यक्ष रूप में कितनी दिखाई देती है?

³Beauty means the extent to which practical happiness and intoxication is visible on your face, that is, in your eyes and in your features as a Brahmin, and of your having the awareness of being a soul playing an elevated part of an angel in the corporeal form. ⁴Colour means to be constantly coloured by the constant company of the Father, that is, the extent to which you are coloured with the colour of being a constant companion. ⁵Fragrance means to what extent you have imbibed spiritual vision and a spiritual attitude.

⁶रंग अर्थात् निरन्तर बाप के संग का रंग अर्थात् सदा साथी बनने का रंग कितना चढ़ा हुआ है?

⁶BapDada saw these three specialities in each one. ⁷While seeing these specialities, BapDada saw another particular speciality. ⁸What was that?

⁷खुशबू अर्थात् सदा रूहानी वृत्ति और दृष्टि कहाँ तक अपनायी है?

⁹The flowers on whom BapDada had special vision, who had the sparkle of zeal and enthusiasm, in whom there was hope, who also received love from the entire Brahmin family, who had an elevated aim and were also moving along fast, are at one moment visible in this form (the form just described), but then, after some time, the forms and colours of those who remained in the Father’s vision changed because of having theroyalform of Maya’s vision on them. ¹⁰Instead of following the right path at full speed, their steps lead them at full speed onto the path of waste. ¹¹Instead of having the intoxication of being an angel and having Godly happiness, they experience many different perishable types of intoxication. ¹²Along with this, they also become totally lost in the happiness and intoxication they experience on the basis of the spiritual endeavour they have made.

⁸हर-एक में यह तीन विशेषतायें देखीं।

¹³Instead of being constantly coloured by the Father’s company, that is, instead of taking the support of the one Father, they make souls their corporeal support from time to time, that is, they are coloured by their company. ¹⁴In this, too, one particular aspect was visible in themajorityof children. ¹⁵When themajorityof children, at the beginning of their Brahmin life, first receive the Father’s introduction and the treasures of knowledge from the Father, they become aware of their birthright. ¹⁶They have special experiences through remembrance; their sorrow changes into happiness; peacelessness changes into peace and their wandering stops, because they find a destination.

⁹यह विशेषता देखते हुए एक और विचित्र विशेषता देखी।

¹⁷They move along very well in this stage with a lot of zeal and enthusiasm. ¹⁸They dance in happiness and engage themselves in service day and night.

¹⁰वह क्या देखी कि जिन विशेष फूलों में बापदादा की नजर है, उमंग और उल्लास की झलक भी है, उम्मीदवार भी हैं, सर्व ब्राह्मण परिवार का स्नेह भी है,लक्ष्य भी बहुत श्रेष्ठ है और कदम भी तीव्र गति के हैं - लेकिन अभी-अभी इसी रूप में दिखाई दे रहे हैं (जो वर्णन किया है); कुछ समय के बाद बाप की नजर में रहने वालों के ऊपर माया के रॉयल रूप की नजर लगने के कारण रूप-रंग बदल जाता है।

¹⁹They completely lose the awareness of their bodies and their relations. ²⁰They experience themselves to be suchfirst-class serviceable, knowledge-fullandpowerfulsouls, and other Brahmins also experience them to be like that. ²¹However, after the beginning, when they go into their middle stage, they are not content with their efforts, their service, their happiness or their zeal and enthusiasm. ²²They ask themselvesquestionssuch asः It was like that in the beginning; so why is it like this now?

¹¹कदमों की तीव्र गति यथार्थ मार्ग के बजाय व्यर्थ मार्ग पर तीव्र गति से चल पड़ते हैं।

²³Where did the enthusiasm of the beginning period go? ²⁴Why did the happiness of the beginning disappear? ²⁵Instead of the stage of ascent, why have they come to a stop?

¹²फरिश्तेपन के नशे के बजाय और ईश्वरीय खुशी के बजाय अनेक प्रकार के नशे जो कि विनाशी नशे हैं, साथ-साथ साधनों के आधार पर जो प्राप्त हुई खुशी और नशे हैं - उनमें मस्त हो जाते हैं।

²⁶Since knowledge is becoming deeper, time is coming close and you have also received many different means for service, why then is there not the same experience as you had in the beginning? ²⁷This experience was visible in themajorityof the children. ²⁸What is the reason for this? ²⁹The reason is that, while doing service, while coming into connection with the Brahmin family and in receiving the instant fruit of service, you develop a limitedpositionas you move along.

¹³सदा बाप के संग के रंग के बजाय अर्थात् एक बाप का सहारा लेने के बजाय समय-प्रति-समय जिन आत्माओं से अल्पकाल का सहारा मिलता है उन आत्माओं को ही साकारी सहारा बना देते हैं।

³⁰You start to haveoppositionwith your equal serviceable companions or those companions who come into contact with you. ³¹You engage yourself in using physical means, that is, you do service and make effort on the basis of the facilities provided. ³²Some begin to askquestions, tocorrectothers and also givequotations(examples) of others.

¹⁴अर्थात् संग के रंग में रंग जाते हैं।

³³That is, they begin to make their principles based on the examples of others.

¹⁵इसमें भी मैजॉरिटी बच्चों में एक बात दिखाई दी।

³⁴They adopt one wrong path or another out of these five aspects. ³⁵The Father saidः Stabilise yourself in thepositionof a constant tapaswi soul, a Godly Brahmin soul, a complete renunciate and a tapaswi soul. ³⁶However, they take a limitedpositionin the awareness of, “I am a mostserviceablesoul. ³⁷I have aplanningintellect, I am aninventor, I co-operate with my wealth, I use my body for service day and night!” That is, “I am ahard worker”, or “I amin charge.” Such limited name and fame, regard and respect make them catch hold of the wrongposition.

¹⁶मैजारिटी इस ब्राह्मण जीवन के आदि में अर्थात् पहले-पहले जब बाप द्वारा बाप का परिचय, ज्ञान का खज़ाना प्राप्त होता है, अपने जन्म-सिद्ध अधिकार का मालूम पड़ता है, याद द्वारा अनुभव प्राप्त होता है, दुःख, ‘सुख’ में बदल जाता है,अशान्ति, ‘शान्ति’ में बदल जाती है और भटकना बन्द हो, ठिकाना मिल जाता - उस शुरू की स्थिति में बहुत अच्छे,तीव्र उमंग-उल्लास वाले, खुशी में झूमने वाले, सेवा में रात-दिन एक करने वाले,सम्बन्ध और शरीर की सुधबुध भूले हुए, ऐसे फर्स्ट क्लास सर्विस-एबल,नॉलेजफुल और पॉवरफुल स्वयं को भी अनुभव करते हैं और अन्य ब्राह्मण भी उनको ऐसे ही अनुभव करते हैं।

³⁸That is, instead of following the right path to their destination, they begin to walk on the wrong path at full speed. ³⁹The Father saidः You are theSalvation Army, that is, you are instruments to give other soulssalvation. ⁴⁰However, they say, “First give us limitedsalvation.” Or, “If we have these facilities, we will then doservice.” The facilities, too, are not requested for the sake of service, but for their physical comfort. “If this is provided, I will be able to do a lot ofservice.” They begin to make effort on the basis of a particular type of salvation, saying, “If I am givenextralove andregard; if I am offeredextrahospitality, or, “If my name is especially mentioned”etc.This is why, because their foundation is wrong, they don’t experience any progress. ⁴¹Although the Father has said you have toopposeMaya, they become friends with Maya in this way.

¹⁷लेकिन आदि के बाद फिर जब मध्य में आते हैं तो पुरूषार्थ से, अपनी सेवा से, खुशी और उमंग से संतुष्ट नहीं रहते। ¹⁸अपने आप से क्वेश्चन करते रहते हैं कि-’’पहले ऐसा था अभी ऐसा क्यों, पहले जैसा उमंग कहाँ चला गया?

⁴²Instead of opposing the devilish sanskars and the devilish community, they begin toopposethe Godly community, that is, they begin to oppose one another. “This one is doing this, and so I will show them by doing something even more.” “This one isserviceable; I too amserviceable.” “This one is in front and so why should I be left behind?

¹⁹पहले वाली खुशी गायब क्यों हो गई?

⁴³I am an incognito effort-maker.

²⁰चढ़ती कला के बजाय रूकावट क्यों हो गई? ²¹जबकि ज्ञान गुह्य हो रहा है, समय समीप आ रहा है,सेवा के साधन भी बहुत प्राप्त हो रहे हैं और फिर भी पहले जैसा अनुभव क्यों नहीं होता?

⁴⁴No one recognises me.” “I am much moreserviceablethan the instrumentteachers.” They begin toopposetheteacherstoo. “You are not experienced, but I am experienced in this. ⁴⁵You are not educated, but I am educated.” Byopposingone another in this way, they lose their eternal elevatedposition.

²²’’ मैजॉरिटी का यह अनुभव देखा।

⁴⁶Byopposingeach other, they become weak inopposingMaya.

²³अब इसका कारण क्या?

⁴⁷That is, they are not able to be victorious.

²⁴कारण यह है - जब सेवा में और ब्राह्मण परिवार के सम्पर्क में व सेवा द्वारा जो प्रत्यक्ष फल प्राप्त होता है उसमें चलते-चलते कोई हद की पोज़ीशन में आ जाते हैं, कोई हमशरीक सर्विस-साथियों व सम्पर्क में आने वाले अपने साथियों का ऑपोज़ीशन करने में लग जाते हैं, कोई स्थूल सेलवेशन लेने में लग जाते हैं अर्थात् सेलवेशन के आधार पर सेवा और पुरूषार्थ करते हैं, कोई क्वेश्चन और करेक्शन करने लग जाते हैं और फिर कोई दूसरे की कोटेशन (उदाहरण) देने लग पड़ते हैं अर्थात् दूसरे के दृष्टान्त से अपना सिद्धान्त बनाने लग जाते हैं।

⁴⁸In the same way, they become very clever lawyers andjudgesin askingquestions, givingcorrectionsandquotingothers. ⁴⁹They evencorrectthe Father. ⁵⁰In order to justify themselves, that is, in order to hide their mistakes, they givequotationsः “Even maharathis who are greater than me do this.” “In this situation, BapDada had said so-and-so to that one, and so I also followed the same shrimat.” “In the murli of this particulardate,Baba said this, and I am doing this according to that direction.” They don’t consider the time or the particularcircumstances, but they hold on to the words. ⁵¹Because of making this one mistake, they continue to make many more mistakes.

²⁵इन पाँच में से कोई-न-कोई उल्टा मार्ग अपना लेते हैं।

⁵²Their sanskars of carelessness increase. ⁵³Their speed of effort becomes mediocre from fast.

²⁶बाप ने कहा कि सदा तपस्वी बनकर के अपने ईश्वरीय ब्राह्मणपन के, सर्वस्व त्यागी के पोज़ीशन में स्थित रहो। ²⁷लेकिन हद की पोज़ीशन कि -‘‘मैं सबसे ज्यादा सर्विसएबल हूँ, प्लैनिंग-बुद्धि हूँ, इनवेन्टर हूँ, धन का सहयोगी हूँ,दिन-रात तन लगाने वाला हूँ अर्थात् हार्ड-वर्कर हूँ या इन्चार्ज हूँ।

⁵⁴The Father has saidः To be amastertrikaldarshi means to be one who knows the three aspects of time, but, because of having this dharna, instead ofcorrectingthemselves, they continue tocorrectothers. ⁵⁵Incorrectingothers, they break theirconnectionwith the Father. ⁵⁶This is why, because of being powerless in this, they remain constantly confused.

²⁸’’ - इस प्रकार के हद के नाम, मान और शान के उन उल्टे पोज़ीशन को पकड़ लेते हैं।

⁵⁷They cannot see their destination of experiencing peace, happiness and supersensuous joy. ⁵⁸Thinking of others takes them into degradation.

²⁹अर्थात् यथार्थ मंज़िल से व्यर्थ मार्ग पर तीव्र गति से चल पड़ते हैं।

⁵⁹Do you understand? ⁶⁰Because of being caught up in these matters, the intoxication and happiness of the beginning period comes to an end.

³⁰बाप ने कहा - सैलवेशन आर्मी हो अर्थात् अन्य आत्माओं को सैलवेशन देने प्रति हो लेकिन हद की सैलवेशन कि यह साधन होगा तो सर्विस करेंगे, पहले साधन दो फिर सर्विस करेंगे।

⁶¹This is why you have tocheckyourselfः Am I wasting my time by following a wrong or wasteful path of one of these five things?Checkyourself andchange. ⁶²You will then begin to move towards the stage of ascent.

³¹साधन भी सेवा-अर्थ नहीं, लेकिन अपने सुख के अर्थ मांगते हैं।

⁶³BapDada saw that this was the experience of themajorityof the children. ⁶⁴It is now the end of the mela.

³²अगर यह किया जाए तो बहुत सर्विस कर सकता हूँ,एक्स्ट्रा स्नेह, रिगार्ड दिया जाय, एक्स्ट्रा खातिरी की जाय और विशेष नाम लिया जाय - ऐसे प्रकार के सैलवेशन के आधार पर अपना पुरूषार्थ करने लग पड़ते हैं।

⁶⁵So, at the end, make the final sacrifice, that is, make yourself powerful for all time. ⁶⁶Baba will of course tell you theresult. ⁶⁷Baba just told you the news of the reason why effort-makers come to a halt while moving along. ⁶⁸In the future, constantly keep with yourself the transformation that took place in the land of transformation.

³³इसलिये आधार गलत होने के कारण उन्हें अपनी उन्नति का अनुभव नहीं होता।

⁶⁹This is known as celebrating a mela, that is, making yourself complete. ⁷⁰Achcha.

³⁴इसी प्रकार बाप ने कहा - माया से ऑपोजीशन करना है। ³⁵लेकिन माया के तो मित्र बन जाते हैं अर्थात् आसुरी संस्कारों रूपी आसुरी सम्प्रदाय के बजाय ईश्वरीय सम्प्रदाय अर्थात् एक-दो में ऑपोज़ीशन करते रहते हैं - ‘‘यह ऐसा करता है तो मैं इससे भी ज्यादा करके दिखाउं, यह सर्विसएबल है तो मैं भी सर्विसएबुल हूँ।

⁷¹To souls who transform themselves with a determined thought within asecond,to those who make the atmosphere satopradhan through their attitude and who take others beyond with their glance, to such constant companions of the Father, to such powerful co-operative souls, BapDada’s love, remembrance and namaste. ⁷²Personal meeting with Kumarisः ⁷³Are all you kumaris fulfilling the first promise you made to the Father of belonging to the one Father alone?

³⁶’’ यह आगे है तो मैं पीछे क्यों?

⁷⁴A kumari who fulfils this promise can become an instrument for world benefit.

³⁷मैं गुप्त पुरुषार्थी हूँ, मुझे पहचानते नहीं और निमित्त टीचर से तो मैं ज्यादा सर्विसएबुल हूँ।

⁷⁵Kumaris are worshipped, and the basis of their worship is their complete purity. ⁷⁶So, the importance of kumaris is on the basis of their purity.

³⁸टीचर से भी ऑपोज़ीशन करते हैं। ³⁹तुम अनुभवी नहीं,मैं तो अनुभवी हूँ, तुम अनपढ़ हो, मैं पढ़ी हुई हूँ।

⁷⁷If, while being a kumari, a kumari is not pure, there is no importance in leading a life of a kumari. ⁷⁸So, always keep the speciality of being a kumari with you; never let go of it.

⁴⁰ऐसे एक-दो में ऑपोज़ीशन करने से अपना सदाकाल का श्रेष्ठ पोज़ीशन गँवा देते हैं।

⁷⁹Otherwise, by letting go of your speciality, you will be deprived of both the supersensuous joy of the present time and the future royal status.

⁴¹आपस में ऑपोज़ीशन के कारण माया से ऑपोज़ीशन करने में कमज़ोर बन जाते हैं अर्थात् विजयी नहीं बन सकते हैं।

⁸⁰While being a Brahma Kumari, you hear and speak of supersensuous joy being the inheritance of the confluence age, but you will have no experience of it.

⁴²इसी प्रकार क्वेश्चन, करेक्शन और कोटेशन देने में तो बड़े होशियार, वकील और जज बन जाते हैं।

⁸¹When you constantly have the importance of a life of a kumari in your awareness, you will be able to become a goodteacherand a good Brahma Kumari.

⁴³बाप को करेक्शन देते रहते। ⁴⁴अपने आपको छुड़ाने के लिये अर्थात् अपनी गलती को छिपाने के लिये कोटेशन देंगे - ‘‘मेरे से बड़ा महारथी भी ऐसे करता है।

⁸²When you have this aim, you have to keep the qualifications of the speciality of a kumari with you at all times. ⁸³No matter how much Maya tries to shake you from this speciality, you have to remain constantly like Angad.

⁴⁵इस समस्या पर फलाने को बापदादा ने ऐसा कहा था,इसलिये मैंने भी वह श्रीमत मानी।

⁸⁴A kumari is free from bondage but is concerned that, while leading a kumari life, she should not be influenced by Maya.

⁴⁶फलाने डेट की मुरली में यह बात कही गई है,उसी प्रमाण मैं यह कर रहा हूँ।

⁸⁵If a kumari finishes this excuse, there’s no need to have atrialor to wait and see. ⁸⁶You also need the power to transform.

⁴⁷’’ समय और सरकमस्टान्सेज को नहीं देखते लेकिन शब्द पकड़ लेते हैं।

⁸⁷No matter who it is or what situation arises, only when you have the power to transform yourself will you be able to become a successfulteacheror server.

⁴⁸इन्हीं भूलों के कारण एक भूल से अनेक भूलें बढ़ती जाती हैं। ⁴⁹अलबेलापन के संस्कार बढ़ते जाते हैं।

⁸⁸With the speciality of complete purity and the power to transform, you will be able to become a special soul in service, love and co-operation.

⁵⁰पुरूषार्थ की गति तीव्र से मध्यम हो जाती है।

⁸⁹Otherwise, you will remain in thelistof those who are stilltrying.

⁵¹बाप ने कहा है कि मास्टर त्रिकालदर्शी अर्थात् तीनों कालों को जानने वाले हो।

⁹⁰You will not be able to come into thelistof those who havesurrendered. ⁹¹A kumari who constantly maintains both these specialities becomes worthy of worship and praise.

⁵²इस धारणा को अपनाने के कारण अपनी करेक्शन के बजाय दूसरों की करेक्शन करते रहेगे।

⁹²When you have permanent disinterest, not temporary disinterest, that is, when you have renunciation and tapasya, you will then be called a special kumari.

⁵³दूसरों की करेक्शन में बाप से कनेक्शन तोड़ देते हैं।

⁹³At present, the instruments have to look after you, because you have not yet revealed your specialities.

⁵⁴इसलिये शक्तिहीन होने के कारण उलझते रहते हैं। ⁵⁵सुख-शान्ति व अतीन्द्रिय सुख की अनुभूति का ठिकाना नज़र नहीं आता।

⁹⁴This is why service has to be stopped. ⁹⁵When there are no complaints from anyone, you can then become acompleteteacher, that is, you can then become a kumari who is more elevated than a hundredbrahmins.

⁵⁶परचिन्तन पतन की तरफ ले जाता है।

⁹⁶Achcha. ⁹⁷Personal meeting with Didijiः

⁵⁷समझा?

⁹⁸In order to finish any weakness, you specially need to have a gathering of Shaktis who are forms of Maha Kali, who transform this atmosphere with the influence of their fire of yoga. ⁹⁹Now, according to thedrama, the finalresultis going to be clear in the mirror of each one’s activities. ¹⁰⁰As you progress further, with the power of yourknowledge, Maharathi children will clearly be able to see the philosophy of each one’s karma on their face. ¹⁰¹Just as you are able to smell the odour of impure/dirty food, in the same way, your intellect will have a cleartouchingfrom thevibrationsof souls who have taken impure food, that is, impure thoughts.

⁵⁸इन बातों में आने के कारण जो आदि का नशा और खुशी का अनुभव होता है यह खत्म हो जाता है।

¹⁰²The tool for this is aclearlineof the intellect. ¹⁰³Those whose tool ispowerfulwill easily be able to know everything.

⁵⁹इसलिये अपने आप को चेक करो कि इन पाँच में से कोई भी उल्टे व व्यर्थ मार्ग पर चल कर समय बर्बाद तो नहीं कर रहे हैं?

¹⁰⁴There is also this speciality in the non-living images of the Shaktis and the deitiesः no soul who goes in front of them can hide his sins. ¹⁰⁵You yourselves speak about this and sayः I am like this.

⁶⁰चेक करो और फिर अपने को चेन्ज करो तो फिर चढ़ती कला की ओर चल पड़ेंगे।

¹⁰⁶So, this speciality is visible in the non-living memorials even at the end.

⁶¹ऐसा मैजॉरिटी आत्माओं का अनुभव बापदादा ने देखा। ⁶²अभी मेले का अन्त है।

¹⁰⁷These specialities of the Shaktis are well known in the living form and this is why they are also remembered in the memorials.

⁶³तो अन्त में अन्तिम आहुति डालो अर्थात् सदाकाल के लिये अपने को समर्थ बनाओ।

¹⁰⁸This is thestageof being amasterjanijananhar (one who knows everything), that is, thestageof beingknowledge-full.

⁶⁴रिजल्ट तो सुनायेंगे ना। ⁶⁵तो वर्तमान समय के पुरूषार्थियों का चलते-चलते रूक जाने का समाचार सुनाया।

¹⁰⁹Thisstagewill be experienced in apracticalway; it is being experienced and will continue to be experienced. ¹¹⁰Have you created such a gathering?

⁶⁶आगे से परिवर्तन- भूमि का परिवर्तन सदा साथ रखना। ⁶⁷इसको कहेंगे मेला मनाना अर्थात् स्वयं को सम्पन्न बनाना।

¹¹¹It definitely has to be created. ¹¹²Such a gathering of those who are moths is needed, through whose every step, the revelation of the Father can take place.

⁶⁸अच्छा! ⁶⁹ऐसे सेकेण्ड में स्वयं को दृढ़ संकल्प से परिवर्तन करने वाले, अपनी वृत्ति द्वारा वायुमण्डल को सतोप्रधान बनाने वाले और नज़र से निहाल करने वाले ऐसे बाप के सदा साथी, सहयोगी और शक्तिशाली आत्माओं को बापदादा का याद- प्यार और नमस्ते।

¹¹³From the eyes and mouths of souls who are constantly merged in love for the Father, that is, those who are merged in remembrance, those who have the Father merged in their every word, then because of being merged in the Father, instead of being visible as just embodiments of power (shakti swaroop), they will be seen as almighty authorities. ¹¹⁴Just as at the beginning of establishment, Shri Krishna was constantly visible in Brahma, in the same way, the Almighty Authority will be visible through the Shaktis. ¹¹⁵You are experiencing this, are you not?

⁷⁰इस मुरली की विशेष बातें ⁷¹1. अपने रूप, रंग और खुशबू को देखना है।

¹¹⁶The Father will be visible through such ones who are constantly merged in remembrance of the Father and who have the attitude of having renounced the consciousness of “I”.

⁷²रूप अर्थात् चेहरे में ब्राह्मणपन व फरिश्तेपन की झलक, रंग अर्थात् निरन्तर बाप के संग का रंग और खुशबू अर्थात् रूहानियत कहाँ तक आयी है?

¹¹⁷Just as you yourself would have forgotten the consciousness of “I”, in the same way, others too would not see that form of yours but would instead see the form of the Almighty Authority. ¹¹⁸Achcha. ¹¹⁹* O M S H A N T I *