Avyakt murli for Wednesday 12 January 1977

⁰> ¹12-01-77 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 18/11/96 Om Shanti Avyakt BapDada Madhuban 12/01/77

²‘ bālak sō mālik ’ bannē vālō̃ kē|K tīnō̃ kālō̃ kā sākṣhātkār

¹A vision of the three aspects of time of those who are "master and child" at the confluence age.

³Trikāldarśhī śhivbābā her|har ātmā kē|K tīnō̃ kālō̃ kō dēkhtē huē bōlē  :

²Today, BapDada was seeing the three aspects of time of each child.

⁴Āj bāp-dādā her|har bachchē kē|K tīnō̃ kālō̃ kō dēkh rahē haĩ .

³In the past, were you the bhagats of thebeginning period or of the middle period?

⁵Past ( P a s t  ; bhūtkāl ) mē̃ ādi kāl kē|K bhakta haĩ yā madhyakāl kē|K  ?

⁴Has the period of bhakti finished for you?

⁶Kyā bhakti kāl samāpt hō gayā hai  ? ⁷Bhakti kā phal - gyān sāgar aur gyān kī|key prāpti prāpt kartē huē gyānī tū ātmā banē haĩ , yā ban rahē haĩ  ?

⁵Having received the fruit ofbhakti, that is, having attained the Ocean of Knowledge and knowledge, have you become enlightened,knowledgeable souls or are you becoming that?

⁸Bhakti kē|K saṅskār adhīnatā arthāt kisī kē|K adhīn rahnā , māṅgnā , pukārnā , svayã kō sadā sampannatā sē dūr samajhnā , is prakār kē|K saṅskār abhī tak aṅśh mātra mē̃ rahē huē haĩ , yā vanśh rūp mē̃ bhī haĩ  ?

⁶Do you still have the slightest trace, or any progeny of, the sanskarsof bhakti? ⁷That is, are you still dependent upon someone? ⁸Or, are you begging, calling out, considering yourself tobe very far from being perfect etc.?

⁹Vartamān samay bāp samān guṇ , karttavya aur sēvā mē̃ kahā̃ tak sampann banē haĩ  ?

⁹At present, to what extent have you become completely equal to the Father in Hisvirtues, His task and His service?

¹⁰Vartamān kē|K ādhār sē bhaviṣhya prālabdh kitnī śhrēṣhṭh banā rahē haĩ  ?

¹⁰On the basis of the present, how elevated are you making your future reward?

¹¹Aisē harēk kē|K tīnō̃ kālō̃ kō dēkhtē huē , ‘ bālak sō mālik ’ bannē vālō̃ kō dēkhtē huē guṇ bhī gātē haĩ , lēkin sāth-sāth kahī̃-kahī̃ āśhcharya bhī lagtā hai .

¹¹Inthis way, seeing the three aspects of time of every child, seeing the children who are the masters, Baba sings theirpraise. ¹²However, together with that, Baba is also a little amazed with some.

¹²Apanē-āp sē pūchhō aur apanē-āpakō dēkhō ki abhī tak bhaktapan kē|K saṅskār aṅśh rūp mē̃ bhī rah tō nahī̃ gaē haĩ  ?

¹³Look at yourself and ask: Do I still havea trace of the sanskars of a bhagat even now?

¹³Agar aṅśh mātra bhī kisī svabhāv , saṅskār kē|K adhīn haĩ , nām , mān , śhān kē|K maṅgtā ( māṅgnē vālē ) haĩ  ; ‘ kyā ’ aur ‘ kaisē ’ kē|K question ( Q u e s t i o n ) mē̃ chillānē vālē , pukārnē vālē , bhakta samān ‘ andar ēk bāhar dūsrā ’ , aisē dhōkhā dēnē kē|K bagulē bhakta kē|K saṅskār haĩ , tō jahā̃ bhakti kā aṅśh hai vahā̃ gyānī tū ātmā hō nahī̃ saktī , kyōṅki ‘ bhakti hai rāt aur gyān hai din ’ .

¹⁴If you are depending upon any sanskar or nature even slightly, if youare begging for name, fame or honour, if you are still crying out with the questions of "what?" or "how?", if you arestill calling out, if you are like bhagats, who are internally one thing and externally something else, if you have thedeceitful sanskars of a stork in this way, then where there is even the slightest trace of bhakti, you cannot be aknowledgeable, enlightened soul, because bhakti is night and knowledge is day.

¹⁴Rāt aur din ikaṭṭhē nahī̃ hō saktē .

¹⁵Day and night cannot remaintogether.

¹⁵Gyānī tū ātmā , sadā bhakti kē|K phal-svarūp , gyān sāgar aur gyān mē̃ samāyā huā rahtā hai , ichchhā mātram avidyā , sarv prāpti svarūp hōtā hai .

¹⁶A knowledgeable soul, as a result of bhakti, is one who always remains absorbed in the Ocean of Knowledge and theknowledge, is ignorant of the knowledge of desire, and is an embodiment of all attainments.

¹⁶Aisē gyānī tū ātmā kā chitra apnī buddhi dvārā khīñch saktē hō  ?

¹⁷Are you able to take aphotograph of such knowledgeable souls through your intellect?

¹⁷Jaisē āpkē bhaviṣhya śhrī kr̥iṣhṇa kē|K chitra kō janm sē hī tājdhārī dikhātē haĩ , mukh mē̃ golden spoon ( G o l d e n S p o o n I n M o u t h ) arthāt janmatē hī sarv prāpti svarūp dikhātē haĩ .

¹⁸In your future picture of Shri Krishna, he is shownwith a crown and a golden spoon in the mouth, that is, he is shown as the embodiment of all attainments.

¹⁸Health ( H e a l t h ) , wealth ( W e a l t h ) , happiness ( H a p p i n e s s ) sabmē̃ sampann svarūp haĩ .

¹⁹He iscomplete in all aspects; health, wealth and happiness.

¹⁹Prakr̥iti bhī dāsī hai .

²⁰Even nature is serving him.

²⁰Yah sab bātē̃ , jō bhaviṣhya mē̃ prāpt hōnē vālī haĩ , uskā anubhav ab saṅgamyug mē̃ bhī hōnā hai , yā sirph bhaviṣhya kā hī gāyan hai  ? ²¹Saṅskār yahā̃ sē lē jānē haĩ yā vahā̃ bannē haĩ  ?

²¹Are you going to experience allthese things, which you are to attain in the future, now, at the confluence age, or are they just praise of the future?Are you going to carry these sanskars from here or will you create them there?

²²Trikāldarśhī kī|key stage abhī hai yā bhaviṣhya mē̃  ?

²²Will you have the trikaldarshi stagenow or in the future?

²³Sammukh bāp aur varsē kī|key prāpti abhī hai athavā bhaviṣhya mē̃  ?

²³Do you have the attainment of being personally with the Father and receiving His inheritancenow or in the future?

²⁴Śhrēṣhṭh stage ab hai yā bhaviṣhya mē̃  ?

²⁴Do you have an elevated stage now or in the future?

²⁵Abhī śhrēṣhṭh hai nā .

²⁵It is elevated now, is it not?

²⁶Saṅgamyug kē|K hī antim sampūrṇ stage kā chitra bhaviṣhya chitra mē̃ dikhātē haĩ .

²⁶The image of the final perfect stage of the confluence age is shown in the image of thefuture.

²⁷Bhaviṣhya kē sāth pahlē sarv prāpti kā anubhav saṅgamyugī brāhmaṇō̃ kā hai .

²⁷As well as those in the future, it is the Brahmins of the confluence age who experience all attainments.

²⁸Antim stage par tāj , takht , tilakdhārī , sarv adhikārī mūrtta bantē hō , māyājīt , prakr̥itijīt bantē hō .

²⁸In thefinal stage, you become those who have the crown, the throne and the tilak, an image that has all rights, a conquerorof Maya and a conqueror of nature.

²⁹Sadā sākṣhīpan kē|K takht naśhīn , bāp-dādā kē|K dil takht-naśhīn , viśhva-kalyāṇakārī kē|K jimmēvārī kā tājdhārī , ātma-svarūp kī|key smr̥iti kē|K tilakdhārī , bāp dvārā milī huī alaukik sampatti - gyān , guṇ aur śhaktiyā̃ is sampatti mē̃ sampann hōtē hō .

²⁹You are constantly seated on the seat of a detached observer and on BapDada'sheart­throne. ³⁰You have the crown of responsibility of world benefit, the tilak of the soul­conscious awareness and arecomplete with the alokik wealth of knowledge, virtues and powers you have received from the Father.

³⁰Single tāj ( S i n g l e C r o w n ) bhī nahī̃ , double tājdhārī ( D O U B L E C r o w n ) hōtē hō .

³¹You do notjust have a single crown, but a double crown.

³¹Jaisē double takht - dil takht aur sākṣhīpan kī|key stage kā takht kā takht hai , vaisē jimmēvārī arthāt sēvā kā tāj aur sāth-sāth sampūrṇ purity ( P u r i t y ) light ( L i g h t ) kā crown ( C r o w n ) bhī hōtā hai .

³²Just as you have a double throne ­ the heart­throne and the throne of adetached observer ­ in the same way, you have responsibility, that is, you have the crown of service as well as thecrown of light, the crown of purity.

³²Tō double tāj , double takht aur sarv prāpti sampann svarūp golden spoon ( G o l d e n S p o o n  ; sōnē tulya ) tō kyā lēkin hīrē-tulya ban jātē hō .

³³So, you become one who has a double crown, a double throne and complete withall attainments. ³⁴Let alone a golden spoon, you become one who is as valuable as diamonds!

³³Hīrē kē āgē tō sōnā kuchh bhī nahī̃ .

³⁵In front of a diamond,gold is nothing.

³⁴‘ jīvan hī hīrā ban jātā hai ’ .

³⁶In fact, your life becomes like that of a diamond.

³⁵Gyān kē|K gahnē , guṇō̃ kē|K gahnō̃ sē sajē-sajāē bantē hō .

³⁷You are decorated with the jewellery of knowledgeand virtues.

³⁶Bhaviṣhya kā śhrr̥iṅgār is saṅgamyugī śhrr̥iṅgār kē āgē kōī baṛī bāt nahī̃ lagēgī .

³⁸In comparison to the decorations of the present, you would not find the future decoration anythingworthwhile.

³⁷Vahā̃ tō dāsiyā̃ śhrr̥iṅgārēgī , aur yahā̃ svayã jñān-dātā bāp śhrr̥iṅgārtā hai .

³⁹There, it will be the maids who decorate you, whereas here, it is Baba, the Bestower of Knowledge, who decoratesyou.

³⁸Vahā̃ sōnē vā hīrē kē|K jhūlē mē̃ jhūlē̃gē , yahā̃ bāp-dādā kī|key gōdī mē̃ jhūltē hō , atīndriya sukh kē|K jhūlē mē̃ jhūltē hō .

⁴⁰There, you will swing in swings of gold and diamonds whereas here, you swing in BapDada's lap and in theswing of supersensuous joy.

³⁹Tō śhrēṣhṭh chitra kaun-sā huā  ?

⁴¹So which image is the more elevated?

⁴⁰Vartamān kā yā bhaviṣhya kā  ?

⁴²That of the present or the future?

⁴¹Sadaiv apnē aisē śhrēṣhṭh chitra kō sāmnē rakhō .

⁴³Constantlykeep this elevated image of yours in front of you.

⁴²Iskō kahā jātā hai - ‘ gyānī tū ātmā ’ kā chitra .

⁴⁴This is known as the image of an enlightened soul.

⁴³Tō bāp-dādā sabkē tīnō̃ kālō̃ kō dēkh rahē haĩ ki harēk kā praikṭīkal ( P r a c t i c a l  ; vyavahārik ) chitra kahā̃ tak taiyār huā hai  ?

⁴⁵So BapDada was seeing the image of the three aspects of time of everyone as to what extent it was ready.

⁴⁴Sabkā chitra taiyār huā hai  ?

⁴⁶Iseveryone's image now ready?

⁴⁵Jab chitra taiyār hō jātā hai tab darśhan karnē vālō̃ kē liē khōlā jātā hai .

⁴⁷When an image is ready, it is unveiled for everyone to come and have a look.

⁴⁶Aisē chaitanya chitra taiyār hō jō samay kā pardā khulē  ?

⁴⁸Are youliving images ready so that the curtains can be opened?

⁴⁷Darśhan sadaiv sampūrṇ mūrti kā kiyā jātā hai , khaṇḍit mūrti kā darśhan nahī̃ hōtā .

⁴⁹A vision is always given of a perfect image, not a damagedidol.

⁴⁸Kisī bhī prakār kī|key kamī arthāt khaṇḍit mūrti .

⁵⁰To have any type of weakness means to be a damaged idol.

⁴⁹Darśhan karānē yōgya banē hō  ?

⁵¹Have you become worthy of granting a vision?

⁵⁰Svayã kā sōchtē hō yā samay kā sōchtē hō  ?

⁵²Areyou thinking about yourself or about time?

⁵¹Svayã kē pīchhē samay kā parchhāī hai .

⁵³Time is just like a shadow behind you.

⁵²Svayã kō bhī bhūl jātē hō  ; isliē master trikāldarśhī ban apnē tīnō̃ kālō̃ kō jāntē huē svayã kō sampann-mūrtta arthāt darśhan mūrti banāō .

⁵⁴You even forget yourself.Therefore, whilst being master trikaldarshi and knowing your three aspects of time, make yourself a perfect image,that is, become an image worthy of granting a vision.

⁵³Samjhā  ?

⁵⁵Do you understand?

⁵⁴Samay kō gintī nahī̃ karō . ⁵⁵Bāp kē|K guṇō̃ va svayã kē|K guṇō̃ kī|key gintī karō .

⁵⁶Do not look at how much time is left, but count the virtues of the Father and the self.

⁵⁶Smr̥iti divas tō manātē rahtē hō , lēkin ab smr̥iti-svarūp divas manāō .

⁵⁷You celebrate the day ofremembrance, but now, celebrate the day of becoming an embodiment of remembrance.

⁵⁷Isī smr̥iti divas kā yādgār śhānti stambh , pavitratā stambh , śhakti stambh banāyā hai , vaisē hī svayã kō sab bātō̃ kā stambh banāō jō kōī hilā na sakē .

⁵⁸The memorial of this day ofremembrance is the pillar of peace, the pillar of purity and the pillar of power. ⁵⁹In the same way, make yourself such apillar of all aspects that no one can shake you.

⁵⁸Bāp kē|K snēh kē|K sirph gīt nahī̃ gāō , lēkin svayã bāp samān avyakt sthiti svarūp banō , jō sab āpkē gīt gāē .

⁶⁰Do not just sing praise of the Father's love, but make yourself anembodiment of the avyakt stage, the same as the Father, so that everyone sings your praise.

⁵⁹Gīt bhalē gāō - lēkin jiskē gīt gātē hō vah svayã āpkē gīt gāē , aisē apnē kō banāō .

⁶¹You may sing songs ofpraise, but the One whom you praise should also sing your praise; so make yourself worthy of this.

⁶⁰Is smr̥iti divas par bāp snēh kā praikṭīkal rūp dēkhnā chāhtē haĩ .

⁶²On this day of remembrance, Baba wants to see the practical form of love.

⁶¹Snēh kī|key niśhānī hai - kurbānī .

⁶³The sign of love is sacrifice.

⁶²Jō bāp bachchō̃ sē kurbānī chāhtē haĩ , vah sab jāntē bhī hō .

⁶⁴All of youknow which sacrifice Baba wants from all of you.

⁶³Praikṭīkal svarūp svayã kī|key kamzōriyō̃ kī|key kurbānī .

⁶⁵The sacrifice of all your weaknesses in a practical way.

⁶⁴Is kurbānī kē|K man sē gīt gāō ki bāp kē|K snēh mē̃ kurbān kiyā . ⁶⁵Snēh kē pīchhē kurbān karnē mē̃ kōī muśhkil va asambhav bāt bhī sambhav aur sahaj anubhav hōtī hai .

⁶⁶Sing thepraise of this sacrifice from deep within your heart, that you have sacrificed everything out of love for the Father.When something is sacrificed out of love, even the difficult or impossible becomes easy and possible.

⁶⁶‘ ab kā smr̥iti divas samarthī divas kē|K rūp mē̃ manāō ’ .

⁶⁷On the day ofremembrance, celebrate it as the day of power.

⁶⁷Smr̥iti svarūp samarth svarūp .

⁶⁸Become an embodiment of remembrance and so an embodiment ofpower.

⁶⁸Samjhā  ?

⁶⁹Do you understand?

⁶⁹Bāp us din viśhēṣh dēkhē̃gē ki kis-kis nē kaun-kaun see|sī|C kurbānī aur kis percent aur kis rūp mē̃ chaṛhāī hai .

⁷⁰On that day, Baba will see what sacrifice each one has made to what percentage and inwhich form; whether it is out of compulsion or out of love.

⁷⁰Majbūrī sē yā mōhabbat sē , niyam pramāṇ nahī̃ karnā .

⁷¹It should not just be as a discipline.

⁷¹Niyam hai isliē karnā hai - aisē majbūrī sē nahī̃ karnā .

⁷²Do not do it out ofcompulsion; that because it is a discipline, you have to do it.

⁷²Dil kē|K snēh kā hī svīkār hōtā hai .

⁷³Only that which is done out of love from the heart issacrificed.

⁷³Agar svīkār nahī̃ huā tō bēkār huā .

⁷⁴If something is not accepted, it goes to waste.

⁷⁴Isliē sunāyā ki ‘ bagulā bhagat ’ nahī̃ bannā svayã kō dhōkhā nahī̃ dēnā .

⁷⁵Therefore, you were told, not just to be a stork bhagat; youmustn't deceive yourself.

⁷⁵Satya bāp kē pās satya hī svīkār hōtā hai .

⁷⁶Only the truth is accepted by the true Father.

⁷⁶Bākī sab pāp kē|K khātē mē̃ jamā hōtā hai , na ki bāp kē|K khātē mē̃ .

⁷⁷All the rest is accumulated in the account ofsin, not in the Father's account.

⁷⁷Pāp kā khātā samāpt kar bāp kē|K khātē mē̃ bharō  ; kadam mē̃ padmō̃ kī|key kamāī kar padmāpati banō .

⁷⁸Now finish the account of sin and accumulate in the Father's account. ⁷⁹Earnmultimillions at every step and become a multimillionaire.

⁷⁸Achchhā .

⁸⁰Achcha.

⁷⁹Aisē iśhārē sē samajhnē vālē , samay kō nahī̃ lēkin svayã kī|key sōchnē vālē , bāp kē|K snēh mē̃ ēk second kē|K dr̥iṛh saṅkalp mē̃ kurbānī karnē vālē , double tāj , double takhtnaśhīn , gyānī tū ātmāō̃ kō bāp-dādā kā yād-pyār aur namastē .

⁸¹To those who understand from a signal; to those who think about the self and not about time; to those who sacrificeout of love for the Father in one second with a determined thought; to the souls who have a double crown, a doublethrone; to such enlightened souls, BapDada's love, remembrance and namaste.

⁸⁰Teachers kē|K sāthaḥ

⁸²Speaking to the teachers:

⁸¹Teachers arthāt sēvādhārī .

⁸³Teachers means servers.

⁸²Sēvā mē̃ saphaltā kā mukhya sādhan hai - tyāg aur tapasyā .

⁸⁴The main means of service is renunciation and tapasya.

⁸³Dōnō̃ mē̃ sē agar ēk kī|key bhī kamī hai tō sēvā kī|key saphaltā mē̃ bhī itnē percent kamī hōtī hai .

⁸⁵If either of the two is missing, thenservice lacks success to that percentage.

⁸⁴Tyāg arthāt mansā saṅkalp sē bhī tyāg , sarakamasṭē̃s ( C i r c u m s t a n c e  ; paristhiti ) kē|K kāraṇ yā maryādā kē|K kāraṇ majbūrī sē tyāg bāhar sē kar bhī lē̃gē tō saṅkalp sē tyāg nahī̃ hōgā .

⁸⁶Renunciation means to renounce even the thoughts in the mind. ⁸⁷You mayhave renunciation externally, out of compulsion, according to the circumstances or the code of conduct, but thatwould not be renunciation through your thoughts.

⁸⁵Tyāg arthāt gyān-svarūp sē saṅkalp sē bhī tyāg , majbūrī sē nahī̃ .

⁸⁸Renunciation is not out of compulsion but it means to be anembodiment of knowledge and to renounce even the thoughts.

⁸⁶Aisē tyāgī aur tapasvī arthāt sadā bāp kī|key lagan mē̃ lavlīn , prēm kē|K sāgar mē̃ samāē huē , gyān , ānand , sukh , śhānti kē|K sāgar mē̃ samāyē huē kō hī kahē̃gē - ‘ tapasvī ’ .

⁸⁹Such souls who are renunciates and tapaswis, that is, those who are constantly absorbed in the Father's love, who aremerged in the Ocean of Love, who are merged in the Ocean of Knowledge, Bliss, Happiness and Peace, are calledtapaswi souls.

⁸⁷Aisē tyāg tapasyā vālē hī sēvādhārī kahē jātē haĩ .

⁹⁰Souls who have such renunciation and tapasya are called true servers.

⁸⁸Aisē sēvādhārī hō nā  ?

⁹¹Are you such servers?Renunciation is fortune.

⁸⁹Tyāg hī bhāgya hai .

⁹²To be a teacher doesn't mean to have a position, but to be a server.

⁹⁰Binā tyāg kē|K bhāgya nahī̃ ban saktā . ⁹¹Iskō kahā jātā hai teacher .

⁹³A teacher means onewho shows everyone her position, not one who considers herself a teacher just in name because of that position.

⁹²Tō nām aur kām dōnō̃ teacher kē|K haĩ .

⁹⁴It issaid that giving is not giving, but receiving.

⁹³Kēval nām teacher kā nahī̃ .

⁹⁵In the same way, when a teacher renounces her position, this is receivingfortune. ⁹⁶Achcha. ⁹⁷Blessing: May you be an easy yogi who becomes free from attachment by imbibing the virtue of being loving anddetached.In order to experience the life of an easy yogi, become detached with the awareness of knowledge. ⁹⁸You mustn't justbe detached externally, but there shouldn't even be any attachment in the mind.

⁹⁴Teacher arthāt position nahī̃ , lēkin sēvādhārī .

⁹⁹To the extent that one becomesdetached, accordingly one is also loved.

⁹⁵Teachers arthāt sabhī kō pōjiśan dilānē vālī , na ki position samajh usmē̃ apnē kō nāmdhārī teacher samajhnē vālī .

¹⁰⁰A detached and unique stage is loved by all. ¹⁰¹Instead of being loved, thosewho are not detached from external attachments become distressed.

⁹⁶Jaisē kahā jātā hai dēnā , dēnā nahī̃ lēkin lēnā hai - aisē hī teacher apnē pōjiśan kā tyāg kartī hai tō yahī bhāgya lēnā hai .

¹⁰²Therefore, an easy yogi means to be one who hasthe qualification of being loving and detached, one who is free from all attachments. ¹⁰³Slogan: With the drops of everyone's good wishes and co­operation, even a huge task becomes easy.

⁹⁷Achchhā .

¹⁰⁴* * * O M S H A N T I * * *