Avyakt murli for Sunday 8 February 1976

⁰> ¹08-02-76 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 21/10/96 Om Shanti Avyakt BapDada Madhuban 08/02/76

²Connection aur correction kē|K balance sē kamāl

¹Wonder through the Balance of Connection and Correction.

³Yathārth teacher kī|key viśhēṣhatāō̃ kō batlātē huē param śhikṣhak śhiv bābā bōlē  :

²Teachers should pay special attention to two aspects. ³What are the two aspects?

⁴Teachers kō viśhēṣh dō bātō̃ kā attention rakhnā chāhiyē , vah dō bātē̃ kaun-sī haĩ  ?

⁴Firstly, that you have a connectionwith Madhuban, the Father and the divine family, according to the code of conduct.

⁵Madhuban sē , bāp kē sāth tathā daivī parivār kē sāth maryādā-pūrvak connection ( C o n n e c t i o n ) hō .

⁵A connection according to thecode of conduct is that whatever thought you have or action you perform, you should have the practice of having itcorrected at every moment.

⁶Maryādāpūrvak connection ( C o n n e c t i o n ) yah hai ki jō bhī saṅkalp va karma kartē hō , uskē her|har samay correction ( C o r r e c t i o n ) karnē kē|K abhyāsī hō .

⁶The two things are, firstly, an accurate connection, and, secondly, to pay attention tocorrecting yourself at every moment. ⁷If, one of these two aspects is missing, you will not be able to become anembodiment of success.

⁷Dō bātē̃ - ēk yathārth connection ( C o n n e c t i o n ) aur dūsrā her|har samay apnī her|har correction ( C o r r e c t i o n ) karnē kī|key attention ( A T T E N T I O N ) .

⁸In order to correct yourself, you need to have a constant stage of detachment. ⁹If you do notgive correction as a detached observer, you will not be able to have an accurate connection.

⁸Agar dōnō̃ hī bātō̃ mē̃ sē ēk mē̃ bhī kamī hai tō saphalatāmūrtta nahī̃ ban saktē .

¹⁰Therefore, check whetheryou are constantly correcting yourself in every aspect at every moment.

⁹Correction karnē kē|K liyē sadaiv sākṣhīpan kī|key stage chāhiyē .

¹¹One is the connection of the intellect whichyou call the pilgrimage of remembrance.

¹⁰Agar sākṣhī hō correction nahī̃ karē̃gē tō yathārth connection ( C o n n e c t i o n ) rakh na sakē̃gē .

¹²The other is performing actions in the corporeal world whilst in connectionwith your corporeal family. ¹³Both connections should be accurate.

¹¹Tō yah sadaiv check karō ki her|har samay her|har bāt mē̃ correction kartē haĩ  ?

¹⁴Is your connection in the corporeal form accordingto the code of conduct?

¹²Ēk hai buddhi kī|key correction jiskō yād kī yātrā kahtē haĩ dūsrā hai sākār karma mē̃ ātē huē , sākār parivār va sākār sambandh kē|K connection mē̃ ānā .

¹⁵Within the spiritual family, if, instead of having a soul­conscious connection, you have aconnection based on body consciousness, then that connection is not accurate. ¹⁶Those who know how to correct and connect maintain constant spiritual intoxication.

¹³Dōnō̃ hī connection ṭhīk hō̃ .

¹⁷They would have a balance ofbeing loving and detached.

¹⁴Sākār mē̃ connection mē̃ ānē mē̃ maryādāpūrvak haĩ  ?

¹⁸Look at the circus: a balancing act has become such a wonderful method of earning anincome.

¹⁵Jaisē rūhānī parivār kā connection rūhāniyat kē|K bajāy dēh-abhimān kā connection hai tō vah bhī yathārth connection ( C o n n e c t i o n ) nahī̃ huā .

¹⁹They show balance as a wonder, an art. ²⁰So, here too, if there is balance, there will be a wonder and also anincome. ²¹If there is even a little bit more or a little bit less, then neither would it be a wonder nor an income.

¹⁶Jō correction aur connection karnā jāntē haĩ , vah sadā rūhānī naśhē mē̃ hōṅgē .

²²Whenyou are cooking something, if everything is not of the right amount, then no matter how beautiful the dish mayappear, it would not taste delicious.

¹⁷Unkā nyārāpan aur pyārāpan kā balance ( B a l a n c e ) hōgā .

²³In order to make your life elevated and successful, maintain balance, that is, letthere be equanimity.

¹⁸Dēkhō , sirph balance ( B a l a n c e ) kā khēl dikhānē kē|K liyē kitnī kamāī kā sādhan banā hai , vah hai circus .

²⁴Secondly, you should be able to make your form powerful according to the problems and the time. ²⁵If the situation isone that you need to face, then become an embodiment of the power to face.

¹⁹Balance kō kamāl kē|K rūp mē̃ dikhātē haĩ .

²⁶You should have such a practice. ²⁷To bea teacher means to have balance.

²⁰Tō yahā̃ bhī agar balance hōgā tō kamāl bhī hōgā aur kamāī bhī hōgī .

²⁸You should have the power to adopt any form according to the time.

²¹Agar zarā bhī kam|cum athavā jyādā hō jātā hai tō na kamāl hōtā hai , na kamāī .

²⁹What wouldyou call it if where love is needed, you adopt power, and where power is needed, you have love?

²²Jaisē kōī bhī khānē kī|key chīz banātē haĩ , agar usmē̃ sab chījō̃ kā balance na hō tō kitnī bhī achchhī chīz hō par usmē̃ taste nahī̃ āyēgā .

³⁰It means you do nothave the power to adopt the right power according to the time. ³¹In that case, there is no result of service nor is thereany success. ³²In order to become a number one teacher, first of all, imbibe something yourself and then tell others.

²³Tō apnē jīvan kō bhī śhrēṣhṭh aur saphal banānē kē|K liyē balance ( B a l a n c e ) rakhō arthāt samāntā rakhō .

³³Itshould not be that you don't do anything, and yet you keep on telling others. ³⁴Before you give a direction to others,check whether that has been inculcated within yourself.

²⁴Dūsrī bāt - jaisī samasyā hō , jaisā samay hō , tō vaisē apnē śhaktiśhālī rūp kō banā sakō .

³⁵If you tell others to be tolerant and you are not tolerant, thenyou cannot be called a teacher. ³⁶A teacher means a teacher who teaches.

²⁵Agar paristhiti sāmnā karnē kī hai , tō sāmnā karnē kī|key śhakti kā svarūp hō jāō .

³⁷If you, yourself, are not an embodiment ofthe teachings, you cannot be an accurate teacher.

²⁶Agar paristhiti sahan karnē kī hai , tō sahan śhakti kā svarūp hō jāō .

³⁸Constantly remember the slogan: A teacher means an embodimentof the teachings and one who maintains balance. ³⁹Now, you have to become a teacher of quality.

²⁷Aisā abhyās hō .

⁴⁰Your vision shouldnot be on the quantity.

²⁸Teachers mānā balance .

⁴¹Quality can become instrumental for everyone's benefit.

²⁹Jaisā samay , vaisā svarūp dhāraṇ karnē kī|key śhakti hō .

⁴²Now, you don't have to increase thequantity of teachers, but their quality. ⁴³Do you understand?

³⁰Snēh kī jagah agar śhakti kō dhāraṇ kartē hō aur śhakti kī jagah agar snēh kō dhāraṇ kiyā tō iskō kyā kahē̃gē  ?

⁴⁴Blessing: May you be an embodiment of authority who brings benefit to many souls with the intoxication of yourmost elevated position.The most elevated position is to be a child of the Almighty Authority.

³¹Arthāt jaisā samay , vaisā svarūp dhāraṇ karnē kī|key śhakti nahī̃ hai .

⁴⁵When you have the intoxication of thisposition, the subservience to Maya will finish.

³²Tō service kī|key result ( R E S U L T ) bhī nahī̃ nikaltī aur saphal bhī nahī̃ hōtē haĩ . ³³‘ agar number one teacher bannā hai tō kōī bhī dhārṇā pahlē svayã karō , phir kahō .

⁴⁶By becoming an embodiment of this authority, you can bring benefitto any soul. ⁴⁷Those who constantly maintain this intoxication attain the fortune of the kingdom for all time.Constantly have this authority with you and the world will bow down in front of you.You cannot bow down to anyone.

³⁴Aisē nahī̃ ki khud karō nahī̃ , kēval aurō̃ kō kahō .

⁴⁸Slogan: With the awareness of Karavanhar Baba, finish the consciousness of "I".

³⁵’ jō dūsrō̃ kō direction dētē hō , vah pahlē svayã mē̃ dēkhō ki vah āp mē̃ hai  ?

⁴⁹Questions and answers from Avyakt Murlis ⁵⁰Question: How can you relate the essence of all the points of knowledge in one word?

³⁶Dūsrō̃ kō kahō ki sahanśhīl banō aur khud na hō tō vah teacher nahī̃ .

⁵¹Answer: The essence of all the points is to become the form of a point.

³⁷Teacher mānā śhikṣhak arthāt śhikṣhā dēnē vālā .

⁵²Question: What double attainment do you experience by stabilising yourself in the form of a point?

³⁸Agar svayã śhikṣhā svarūp nahī̃ tō vah yathārth teacher kahlā nahī̃ saktē .

⁵³Answer: The form of being a point is to have a powerful stage where you don't have any waste thoughts.

³⁹Sadaiv yah slōgan yād rakhō - śhikṣhak arthāt śikṣā-svarūp aur balance rakhnē vālā .

⁵⁴A point also means to let the past be the past. ⁵⁵Through this, you perform elevated actions and because ofnot having any waste thoughts, your speed of effort is fast.

⁴⁰Ab kvôliṭī kī|key teacher bannā hai .

⁵⁶Therefore, consider everything andallow the past to be the past.

⁴¹Kvônṭiṭī ( Q u a n t i t y ) par nazar na hō .

⁵⁷All wasteful seeing, listening and speaking should finish.

⁴²Kvôliṭī ( Q u a l i t y ) hī sabkē kalyāṇ kē nimitt ban saktī hai .

⁵⁸Let yourpowerful eyes be open, that is, you should have the stage of a detached observer.

⁴³Tō ab teacher kī|key kvônṭiṭī nahī̃ baṛhānī hai lēkin kvôliṭī ( Q u a l i t y ) baṛhānī hai . ⁴⁴Samjhā  !

⁵⁹Question: What is the yukti to become like a lotus? ⁶⁰Answer: Whilst seeing anyone's weakness, don't influenced by the atmosphere created by that.

⁴⁵Is avyakt vāṇī kā sār ⁴⁶1 . jō correction ( C o r r e c t i o n ) aur connection ( C o n n e c t i o n ) karnā jāntē haĩ , vah sadā hī rūhānī naśhē mē̃ hōṅgē .

⁶¹To do this, you should have the vision and attitude of mercy for that soul, not a vision of opposing that soul. ⁶²Thatsoul is under the influence of some mistake and so it is not his fault.

⁴⁷2 . agar number one teacher bannā hai tō kōī bhī dhārṇā pahlē svayã karō , phir dūsrō̃ kō kahō .

⁶³When you think in this way,that situation or that soul will not influence you. ⁶⁴This is known as being detached like a lotus.

⁴⁸Aisē nahī̃ - khud karō nahī̃ aur dūsrō̃ sē kahtē rahō .

⁶⁵Question: What should you do to become an embodiment of success?

⁴⁹Jō dūsrō̃ kō direction ( D i r e c t i o n ) dētē hō , vah pahlē svayã mē̃ dēkhō ki vah āp mē̃ hai  ?

⁶⁶Answer: Do not seek revenge from anyone but change yourself. ⁶⁷You have to become a mahavir, but engage in battle.

⁵⁰3 . jaisā samay , vaisā svarūp dhāraṇ karnē kī|key śhakti baṛhāō .

⁶⁸To be engaged in battling means that when someone says or does something, you begin to havewaste thoughts about that: "What did you do?

⁵¹4 . saphalatāmūrtta bannē kē liē chāhiē .

⁶⁹Why did you do this?" ⁷⁰This is known as battlingwith your thoughts and words.

⁵²Ēk tō yathārth connection aur dūsrā her|har samay apnī correction karnē kī|key attention .

⁷¹To let go means to bow down. ⁷²So, only when you bow down willothers bow down to you.

⁵³Correction karnē kē liē sadaiv sākṣhīpan kī|key stage chāhiē .

⁷³Do not think that you are constantly bowing down to others, and yet noone has any regard for you; that those who do not bow down are not honest, yet constantly receiveregard; no. ⁷⁴That is only temporary. ⁷⁵Now have a far­sighted intellect, for the more you bow downto others, that is, the more you imbibe the virtue of humility, the more those souls will bow downto you throughout the kalpa. ⁷⁶In the golden and silver ages, they will look at you with regard forthe king; they will not bow down to you physically, but will have that regard for you in theirmind.

⁵⁴Agar sākṣhī hō correction nahī̃ karē̃gē tō yathārth connection rakh na sakē̃gē .

⁷⁷And, in the copper and iron ages, they will bow down physically. ⁷⁸* * * O M S H A N T I * * *