शनिवार 25 जनवरी 1969 की अव्यक्त मुरली

⁰> 25-01-69 ōm śhānti avyakt bāpdādā madhuban ¹" samarpaṇ key|kī ūñchī stage – śhvānsō̃ śhvāṅs smr̥iti "

⁰> > 25-01-69 Om Shanti Avyakt Bapdada Madhuban ¹The highest stage of surrender is to have remembrance in every breath. ²Whilst being stable in the avyakt stage, see the avyakt in the corporeal form.

²Avyakt sthiti mē̃ sthit hōkar avyakt kō vyakt mē̃ dēkhō .

³Today, Baba is asking you a question: Have you completely surrendered? ⁴(We are already surrendered.)

³Āj ēk praśhna pūchh rahē haĩ .

⁵Is this everyone's thought, or does someone have another thought?

⁴Sarv samarpaṇ banē hō  ?

⁶What is total surrender?

⁵ ( sarv samarpaṇ haĩ hī ) yah sabhī kā vichār hai yā aur kōī kā kōī aur vichār hai  ?

⁷The consciousness of the body is also included in everything. ⁸If the body is taken away, another one will have to be given.

⁶Sarv samarpaṇ kiskō kahā jātā hai  ?

⁹But you have to break the consciousness of the body and become surrendered.

⁷Sarv mē̃ yah dēh kā bhān bhī ātā hai .

¹⁰What do you think? ¹¹Have you totally surrendered even the consciousness of the body?

⁸Dēh lē lē̃gē tō dēnī bhī paṛēgī .

¹²Have you died, or are you still continuing to die?

⁹Lēkin dēh kā bhān tōṛkar samarpaṇ bannā hai .

¹³You are bodiless in terms of the relations of the body and the thoughts of the mind.

¹⁰Āp kyā samajhtē hō  ?

¹⁴Only when the consciousness of the body is totally finished can it be said that your life is totally surrendered. ¹⁵There is praise for the perfect stage of only those who have renounced everything and have a totally surrendered life. ¹⁶When you have become perfect, you go with Baba, but will it be with the body or as the soul? ¹⁷You had thought about this, so why did you not do it practically?

¹¹Dēh K|kē abhimān sē bhī sampūrṇ samarpaṇ banē hō  ?

¹⁸In the beginning, you had the thought that if Baba goes, you will also go with him. ¹⁹So why did you not do it?

¹²Mar gayē hō vā martē rahtē hō  ?

²⁰This is also a sign of love; it is a sign of breaking all other relationships and forging all relationships with One.

¹³Dēh K|kē sambandh aur man K|kē saṅkalpō̃ sē bhī tum dēhī hō .

²¹It is a sign of the final time. ²²Since you had said this, why did you not renounce your body? ²³Are you able to renounce it?

¹⁴Yah dēh kā abhimān bilkul hī ṭūṭ jāē tab kahā jāē sarv samarpaṇamay jīvan .

²⁴You cannot renounce it now whilst there are still the karmic accounts with your body. ²⁵You definitely have to settle all karmic accounts either by yoga or suffering.

¹⁵Jō sarv tyāgī , sarv samarpaṇ jīvan vālā hōgā unkī hī sampūrṇ avasthā gāī jāyēgī .

²⁶If there are any severe karmic accounts, this body will remain; it cannot be renounced. ²⁷In the same way, you are surrendered anyway, but now the stage of surrender has become even higher.

¹⁶Aur jab sampūrṇ ban jāyēṅgē tō sāth jāyēṅgē .

²⁸Surrender means to have remembrance in every breath; you should not forget Baba even on one breath.

¹⁷Āpnē śhurū mē̃ saṅkalp kiyā thā nā ki bābā jāyēṅgē tō ham bhī sāth jāyēṅgē .

²⁹Each breath should be in remembrance, and so what would be the sign of someone who does this? ³⁰What will be visible on his face?

¹⁸Phir aisā kyō̃ nahī̃ kiyā  ?

³¹What will be on his face? ³²Do you know? ³³(Cheerfulness.)

¹⁹Yah bhī ēk snēh hai .

³⁴Will there be anything else apart from cheerfulness? ³⁵Whatever is the extent of someone's tolerance, his power increases accordingly. ³⁶Those who stay in remembrance in their every breath must definitely have the virtue of being tolerant. ³⁷And because of being tolerant, their cheerfulness and power will be visible, there won't be any signs of weakness on their face.

²⁰Aur saṅg tōṛ ēk saṅg jōṛnē key|kī yah chain hai jō ant samay key|kī niśhānī hai .

³⁸Sometimes, the words emerge from your mouth: How can I do this? ³⁹What will happen? ⁴⁰These words of weakness should not emerge.

²¹Jab kahā thā tō kyō̃ nahī̃ śharīr chhōṛā  ?

⁴¹Only when they come into the mind do they emerge in words. ⁴²But they should not enter the mind.

²²Chhōṛ saktē hō  ?

⁴³Manmanabhav and madhyajibhav!

²³Abhī chhūṭ bhī nahī̃ saktā .

⁴⁴The meaning of manmanabhav is very deep.

²⁴Kyōṅki jab tak hisāb-kitāb hai , apnē śharīr sē tab tak chhūṭ nahī̃ saktā .

⁴⁵Just as the drama continues to move second by second, in the same way, the stage of the mind should move in a straight line following the rails of the drama. ⁴⁶It should not fluctuate even a little bit.

²⁵Yōg sē yā bhōg sē hisāb-kitāb chuktū jarūr karnā paṛtā hai .

⁴⁷Whether in thoughts or in words, your stage should be like that. ⁴⁸Sometimes whilst moving on the rails of the drama, you come to a halt.

²⁶Kōī bhī kaṛā hisāb-kitāb rahā huā hai tō yah śharīr rahēgā .

⁴⁹Sometimes the mouth says something. ⁵⁰Sometimes the stage of the mind fluctuates and then only later do you catch hold of the stage.

²⁷Chhūṭ nahī̃ saktā .

⁵¹This also becomes like a stain.

²⁸Vaisē tō samarpaṇ hō hī lēkin ab samarpaṇ key|kī stage ūñchī hō gaī hai .

⁵²Achcha. ⁵³There is something else that until now has only been spoken of in words, but has not yet happened practically.

²⁹Samarpaṇ uskō kahā jātā hai jō śhvānsō̃ śhvāṅs smr̥iti mē̃ rahē .

⁵⁴What is it that has only been spoken about but not yet happened practically? ⁵⁵You just heard about the shield of the drama.

³⁰Ēk bhī śhvāṅs vismr̥iti kā na hō .

⁵⁶Baba was also telling you something else. ⁵⁷The time is close.

³¹Her|har śhvāṅs mē̃ smr̥iti rahē aur aisē jō hōṅgē unkī niśhānī kyā hai  ?

⁵⁸And so according to the time, the stage of being introverted, of going beyond sound, of being avyakt whilst engaged in action, should be visible and that is still lacking.

³²Unkē chēhrē par kyā najar āyēgā  ?

⁵⁹Your business has to continue but developing this stage should also continue.

³³Kyā unkē mukh par hōgā , mālūm hai  ?

⁶⁰Both these should happen together equally. ⁶¹At the moment, they are not.

³⁴ ( harṣhitmukh ) harṣitamukhatā K|kē sivāē aur bhī kuchh hōgā  ? ³⁵Jō jitnā sahanśhīl hōgā unmē̃ utnī śhakti baṛhēgī .

⁶²Now, sakar Baba is stable in the avyakt form, but you children will only be able to have the alokik experience of an avyakt meeting if you are stable in the avyakt stage.

³⁶Jō śhvānsō̃ śhvāṅs smr̥iti mē̃ rahtā hōgā usmē̃ sahanaśī - latā kā guṇ jarūr hōgā aur sahanśhīl hōnē K|kē kāraṇ ēk tō harṣhit aur śhakti dikhāī dēgī .

⁶³There is one other main thing: at present, your attention is being drawn to it, and so there should be this to a greater extent within yourself. ⁶⁴What is that? ⁶⁵Does anyone know? ⁶⁶You were told of it by the corporeal form also to wake up at amrit vela.

³⁷Unkē chēhrē par nirbaltā nahī̃ .

⁶⁷The atmosphere of amrit vela will remain the same.

³⁸Yah jō kabhī-kabhī mukh sē nikaltā hai , kaisē karē̃ , kyā hōgā , yah jō śhabda nirbaltā K|kē haĩ , vah nahī̃ nikalnē chāhiē .

⁶⁸In the sakar form, at amrit vela, even though the children were far away, they used to experience a meeting with Baba, but now, when Baba went on a tour at amrit vela, he didn't see that atmosphere. ⁶⁹Why? ⁷⁰Have you become tired?

³⁹Jab man mē̃ ātā hai tō mukh par ātā hai .

⁷¹Tiredness is removed by this alokik experience of amrit vela. ⁷²Yet, this weakness is sometimes visible.

⁴⁰Parantu man mē̃ nahī̃ ānā chāhiē .

⁷³It is BapDada's pure desire that children quickly experience these avyakt experiences.

⁴¹Manmanābhav madhyājī bhav . ⁴²Manmanābhav kā arth|earth bahut guhya hai .

⁷⁴When you used to meet the sakar form in the corporeal form, your stage used to become angelic.

⁴³Man , bilkul jaisē drama kā second by second jis rīti sē , jaisā chaltā hai , usī K|kē sāth-sāth man key|kī sthiti aisē hī drama key|kī paṭrī par sīdhī chaltī rahē .

⁷⁵Now, you will have alokik experiences to the extent that you remain stable in the avyakt angelic form. ⁷⁶Achcha. ⁷⁷Divine Messages from the subtle region (through Dadi Gulzar) ⁷⁸1.) Today, when I went to give BapDada an invitation to come to Madhuban, there was the feeling from BapDada's signals that Baba does not want to come today.

⁴⁴Jarā bhī hilē nahī̃ .

⁷⁹And then, Baba suddenly said, "Achcha child, all the children have called Me and so BapDada is the children's Servant." ⁸⁰Hearing this, I had the thought that just a moment ago BapDada was saying no and now He is saying yes. ⁸¹Why? ⁸²Knowing the thoughts in my heart, Baba said, "Baba is deliberately doing this in order to teach the children that they should give regard to one another's advice and ideas.

⁴⁵Chāhē saṅkalp sē , chāhē vāṇī sē .

⁸³Even if someone gives his idea and you don't like it, you should not instantly reject it.

⁴⁶Aisī avasthā hō , drama key|kī paṭrī par chal rahē hō .

⁸⁴First of all, give him regard, saying, "Yes indeed, why not? ⁸⁵It is very good."

⁴⁷Parantu kabhī - kabhī ruk jātē hō .

⁸⁶By doing this, the force of his idea will be reduced.

⁴⁸Mukh kabhī hil jātā hai .

⁸⁷Then he will be able to understand whatever you explain to him.

⁴⁹Man key|kī sthiti hiltī hai - phir āp pakaṛtē hō .

⁸⁸If you instantly cut him off, there will be conflict between the two forces and as a result, there won't be success. ⁸⁹This is why it is necessary to give regard to one another's ideas and advice. ⁹⁰By doing this, love amongst yourselves and the gathering will continue to grow. ⁹¹2) Today, I went to the subtle region and as soon as I reached there, although BapDada was there in front of me anyway, what I saw was that there were many garlands around the neck of Brahma.

⁵⁰Yah bhī jaisē ēk dāg hō jātā hai .

⁹²Then Baba said, "Take off these garlands and have a look at them."

⁵¹Achchhā - phir bhī ēk bāt ab tak bhī kuchh vāṇī tak āī hai , practical mē̃ nahī̃ āī hai .

⁹³As I looked at them, I saw some were long and others were short. ⁹⁴I asked, "Baba, what is the significance of this?"

⁵²Kaun see|sī|C bāt vāṇī tak āī hai practical nahī̃  ?

⁹⁵Baba said, "Child, these are the garlands of everyone's complaints.

⁵³Yahī drama key|kī ḍhāl jō sunāī .

⁹⁶Because when each child sits in solitude, he lovingly complains to Baba. ⁹⁷Each child has definitely placed a garland of complaints around Baba's neck." ⁹⁸Baba said, "Although children are aware of the drama, Baba is definitely the most loved, and so, suddenly seeing the wonderful drama, each child is complaining within his heart. ⁹⁹Children have knowledge anyway, but together with knowledge there is also the love, and so the complaints are not wrong.

⁵⁴Lēkin aur bāt bhī batā rahē thē .

¹⁰⁰Then I asked, "Baba, what response did You give?

⁵⁵Vah yah hai jaisē ab samay najdīk hai , vaisē samay K|kē anusār jō antarmukhtā key|kī avasthā , vāṇī sē parē , antarmukh hōkar , karmaṇā mē̃ avyakt sthiti mē̃ rahkar dhāraṇ karnē key|kī avasthā dikhāī dēnī chāhiē , vah kuchh abhī bhī cum|kam hai .

¹⁰¹So Baba said, "As is the child, so is the response." ¹⁰²Baba said, "In response, I also adorn the children with a garland of complaints. ¹⁰³What are they?" ¹⁰⁴Then Baba spoke about them, "The hopes that the father had in the children were not shown practically when Baba was in the sakar form.

⁵⁶Kārōbār bhī chalē aur yah sthiti bhī rahē .

¹⁰⁵You now have to show them whilst he is in the avyakt form."

⁵⁷Yah dōnō̃ hī ikṭṭhā ēk samān rahē .

¹⁰⁶Baba said, "These complaints are a sweet heart-to-heart conversation.

⁵⁸Abhī ismē̃ kamī hai .

¹⁰⁷This is also a game with the children.

⁵⁹Ab sākār tō avyakt sthiti svarūp mē̃ sthit hai . ⁶⁰Lēkin āp bachchē bhī avyakt sthiti mē̃ sthit hōṅgē tō avyakt mulākāt kā alaukik anubhav kar saktē hō .

¹⁰⁸All the decorations that BapDada decorated you with whilst in the sakar form will be seen by BapDada in the avyakt form." ¹⁰⁹This scene then finished. ¹¹⁰I offered bhog to Baba, and then asked: "Baba, what do you do all day in the subtle region?"

⁶¹Ēk mukhya bāt aur bhī hai , vartamān samay dhyān par dētē haĩ , jō tumhārē mē̃ hōnī chāhiē .

¹¹¹Baba said, "Come and I'll show you the museum of the subtle region. ¹¹²You make plans before you build a museum, but Baba's museum is created within a second."

⁶²Vah kaun see|sī|C  ?

¹¹³What did I see then?

⁶³Kōī kō ātā hai  ?

¹¹⁴There was a very big hall.

⁶⁴Jō mukhya sākār rūp mē̃ bhī kahtē thē - amr̥itvēlē uṭhnā .

¹¹⁵In this one hall, many of us children were standing there in the form of models.

⁶⁵Amr̥itvēlē kā vāyumaṇḍal aisā hī rahēgā .

¹¹⁶I said, "But Baba, this is all of us in the museum."

⁶⁶Sākār mē̃ amr̥itvēlē bachchō̃ sē dūr hōtē bhī mulākāt kartē thē .

¹¹⁷Baba said: Child, this is Baba's museum. ¹¹⁸Now, go and have a look at what BapDada has decorated them with.

⁶⁷Lēkin abhī jab amr̥itvēlē chakra lagānē bābā ātē haĩ tō vah vāyumaṇḍal dēkhā nahī̃ hai .

¹¹⁹Just as an artist decorates the idols with decorations, just look at what BapDada has decorated them with." ¹²⁰As I went closer to the models, I didn't see anything special. ¹²¹A fully decorated idol was visible.

⁶⁸Kyō̃ thak gayē  ?

¹²²Baba said, "I have already placed the gross decorations on the children whilst in the corporeal form, but in the avyakt form, what am I decorating them with? ¹²³All the decorations are there, all the jewellery is there, but I am placing the final jewel in the centre of the jewellery." ¹²⁴As soon as Baba said this, it was as if there were a few extra jewels visible on some of them. ¹²⁵Baba said, "The main teaching for the children is that they should come into the corporeal form whilst being stable in the avyakt stage.

⁶⁹Is amr̥ - tavēlē K|kē alaukik anubhav mē̃ thakāvaṭ dūr hō jātī hai .

¹²⁶When you sit in solitude you are able to remain stable in the avyakt stage, but you don't achieve stability in the avyakt form whilst in the corporeal form.

⁷⁰Parantu yah kamī dēkhnē mē̃ ātī hai .

¹²⁷This is why there are very few jewels who have a constant karmateet stage.

⁷¹Yah bāpdādā key|kī śhubh ichchhā hai ki jaldī sē jaldī is avyakt sthiti kā har ēk bachchā anubhav karē .

¹²⁸Whatever weakness I see in whoever's life; I am removing that. ¹²⁹Just as I used to carry out this task in the corporeal form, I am doing the same task in the avyakt form.

⁷²Vaisē tō āp jab sākār sē sākār rīti sē miltē thē tō āp key|kī ākārī sthiti ban jātī thī .

¹³⁰So when you go back, ask the children, "Do you children have the feeling throughout the day that Baba is decorating you?" ¹³¹Children who are yog-yukt will have the feeling that Baba is now talking to me and decorating me.

⁷³Ab jitnā-jitnā avyakt ākārī sthiti mē̃ sthit hōṅgē utnā hī alaukik anubhav karē̃gē .

¹³²The children who are in the avyakt form have the experience that Baba in the subtle region is meeting them and playing with them. ¹³³Achcha." ¹³⁴* * * O M S H A N T I* * *