गुरुवार 17 अप्रैल 1969 की अव्यक्त मुरली - 2

⁰> ¹17-04-69 ōm śhānti avyakt bāpdādā madhuban

⁰> > 17-04-69 Om Shanti Avyakt Bapdada Madhuban

²" brāhmaṇō̃ kā mukhya saṅskār - sarvasva tyāgī "

¹The main sanskar of Brahmins - Complete renunciates of everything.

³Āp sabhī kā saṅgaṭhan khās kisliē maṅgāyā hai  ?

²Why has a gathering of all of you specially been called here now?

⁴Saṅgaṭhan kē liē mukhya chār bātē̃ jarūrī haĩ - 1 - āpas mē̃ ēk dō mē̃ snēh 2 - najdīk sambandh 3 - service key|kī jimmēvārī aur 4 - gyān-yōg key|kī dhārṇā kā sabūt .

³Four main things are necessary for a gathering. ⁴1) Love for one another. ⁵2) A close relationship. ⁶3) Responsibility for service and 4) The proof of the dharna of knowledge and yoga.

⁵In chārō̃ bātō̃ mē̃ taiyār hō  ?

⁷Are you ready in all these four aspects?

⁶Ēk dō mē̃ snēhī kaisē bannā hōtā hai  ?

⁸How do you have love for one another?

⁷Snēhī bannē kā sādhan kaun-sā hai  ?

⁹What is the method to develop love for one another?

⁸Yah jō ēk dō sē dūr hō jātē haĩ uskā kāraṇ yah hai - kyōṅki ēk dō K|kē saṅskār , ēk dō K|kē saṅkalp nahī̃ miltē haĩ .

¹⁰The reason why you become distant with one another is that the sanskars and the thoughts of one another do not match.

⁹Sabhī K|kē saṅkalp , saṅskār ēk hō kaisē saktē haĩ  ?

¹¹How can the sanskars and thoughts of all of you become one?

¹⁰ ( saṅskār tō harēk K|kē apnē-apnē hōtē haĩ ) saṅgamyugī brāhmaṇō̃ kā mukhya saṅskār kaun - sā hai  ?

¹²(Each one of us has our own sanskars). ¹³What is the main sanskar of the Brahmins of the confluence age?

¹¹Sākār rūp mē̃ mukhya saṅskār kaun-sā thā  ?

¹⁴What was the main sanskar of the corporeal form?

¹²Jō brahmā kā saṅskār vah brāhmaṇō̃ kā .

¹⁵The sanskar of Brahma is the sanskar of the Brahmins.

¹³Sākār brahmā kā mukhya saṅskār kaun sā thā .

¹⁶What was the main sanskar of sakar Brahma?

¹⁴Brahmā mē̃ tō vah saṅskār sampūrṇ rūp sē dēkh liyā . ¹⁵Lēkin brāhmaṇō̃ mē̃ yathā yōg , yathā śhakti hai .

¹⁷You saw that sanskar in Brahma Baba in its complete form, but among the Brahmins it is according to their yoga and power.

¹⁶Unkā mukhya saṅskār thā - sarvasva tyāgī .

¹⁸Baba's main sanskar was of being a total renunciate.

¹⁷Nirahaṅkārī kā matlab hī hai sarvasva tyāgī .

¹⁹To be egoless means to be a total renunciate.

¹⁸Apnā sabhī kuchh tyāg kar lētē haĩ .

²⁰Such souls surrender everything that belongs to them.

¹⁹Sarvasva tyāgī hōnē sē sarvguṇ ā jātē haĩ .

²¹When you become a total renunciate you imbibe all the virtues.

²⁰Dūsrō̃ K|kē avguṇō̃ kō na dēkhnā , yah bhī tyāg hai .

²²Not to see the defects of others is also renunciation.

²¹Tyāg kā abhyās hōgā tō yah bhī tyāg kar sakē̃gē .

²³If you have the practice of renunciation you will be able to renounce this also.

²²Sarvasva tyāgī arthāt dēh K|kē bhān kā bhī tyāg .

²⁴To be a total renunciate means to also renounce the awareness of the body.

²³Tō brāhmaṇō̃ kā mukhya saṅskār hai - sarvasva tyāgī .

²⁵And so the main sanskar of Brahmins is to be a total renunciate.

²⁴Is tyāg sē mukhya guṇ kaun sē ātē haĩ  ?

²⁶Which main virtues come through this renunciation?

²⁵Saraltā aur sahanaśī - latā . ²⁶Jismē̃ saraltā , sahanśhīltā hōgī vah dūsrō̃ kō bhī ākarṣhaṇ jarūr karē̃gē . ²⁷Aur ēk dō K|kē snēhī ban sakē̃gē .

²⁷Easiness (implying easiness, lightness and simplicity) and tolerance. ²⁸Those who have easiness and tolerance attract others and they are able to have love for one another.

²⁸Agar saraltā nahī̃ tō snēh bhī nahī̃ hō saktā .

²⁹If there isn't easiness, there cannot be love for others.

²⁹Ēk dō mē̃ snēhī bannā hai tō uskā tarīkā yah hai .

³⁰This is the method to become loving towards one another.

³⁰Ēk tō sarvasva tyāgī dēh sahit .

³¹Firstly, be a total renunciate even of the body.

³¹Is sarvasva tyāgī sē saraltā , sah - naśīlatā āpē hī āyēgī .

³²By being a total renunciate, there will automatically be easiness and tolerance.

³²Sarvasva tyāgī kī yah niśhānī hōgī - saraltā aur sahanśhīltā .

³³The sign of being a total renunciate is that there will be easiness and tolerance.

³³Sākar rūp mē̃ bhī dēkhā nā .

³⁴You saw this in the sakar form, did you not?

³⁴Jitnā hī nālējakul utnā hī saral svabhāv . ³⁵Jiskō kahtē haĩ bachpan K|kē saṅskār .

³⁵Baba was easy and light to the extent that he was knowledge-full, which is known as having the sanskars of childhood.

³⁶Bujurg kā bujurg , bachpan kā bachpan .

³⁶He was mature with elders and a child with children.

³⁷Āp sabhī key|kī chalan aisī hō jō āpkī chalan sē bāp aur dādā kā chitra dēkhnē mē̃ āyē .

³⁷The behaviour of all of you should be such that the image of Bap and Dada is visible through that.

³⁸Bōlnē sē nahī̃ . ³⁹Chalan sē chitra dēkhnē mē̃ āyēgā .

³⁸The image will not be visible through your words, but through your behaviour.

⁴⁰Aisī chalan abhī hai  ?

³⁹Do you have such behaviour now?

⁴¹Apakī chalan sē bāpdādā kā chitra dēkhnē mē̃ ātā hai  ?

⁴⁰Is the image of Bap and Dada visible through your behaviour?

⁴²Dēkhnē mē̃ tō ātā hai lēkin kabhī-kabhī .

⁴¹It is visible, but only sometimes.

⁴³Jab us sthiti mē̃ rahkar service kartē hō tab āpkī vāṇī sē , sūrat sē samajhtē haĩ ki inhō̃ kō gyān dēnē vālā bahut ū̃chā hai .

⁴²When you stabilise yourself in that stage and then do service, people understand from your words and your face that the One who has given knowledge to you is someone very elevated.

⁴⁴Kahtē haĩ nā āpkī chalan sē bāpdādā K|kē chitra dēkhtē haĩ . ⁴⁵Lēkin kabhī-kabhī .

⁴³They say that they do see the image of BapDada in your behaviour, but only sometimes.

⁴⁶Āp bhī camera hō .

⁴⁴You are a camera.

⁴⁷Āpkē kaimarē mē̃ bāpdādā K|kē chitra chhapē huē haĩ .

⁴⁵A picture of BapDada is printed in your camera.

⁴⁸Vah kabhī-kabhī dikhātē hō , kyō̃  ?

⁴⁶Yet you only show that sometimes. ⁴⁷Why?

⁴⁹Sadaiv vahī chitra chalan sē kyō̃ nahī̃ dikhātē hō  ?

⁴⁸Why do you not constantly show that picture? ⁴⁹(This is the effort.)

⁵⁰ ( puruṣhārth hai ) yah puruṣhārth śhabda kahā̃ tak chalnā hai  ?

⁵⁰Until when will you keep on using the word "effort"?

⁵¹Kitnā samay abhī puru - ṣārtha karnā hai  ?

⁵¹For how long do you still want to make effort?

⁵²Kyā ant tak aisē hī kahtē rahē̃gē  ? ⁵³Ki ham puruṣhārthī haĩ .

⁵²Will you keep on saying until the end that you are effort-makers?

⁵⁴Jaisē ab kah rahē hō aisē hī ant tak kahē̃gē  ?

⁵³Will you continue to say it as you are saying now, till the end?

⁵⁵Puruṣhārth śhabda bhī ab cēnz hōnā hai .

⁵⁴The word "effort" now has to be changed.

⁵⁶Bhalē puruṣhārthī tō ant tak rahē̃gē lēkin vah puruṣhārth aisā nahī̃ hōgā jaisē abhī kahtē hō .

⁵⁵Although you will remain effort-makers till the end, that effort will not be what you are speaking of now.

⁵⁷Puruṣhārth kā arth|earth hī hai jō ēk bār galtī hō phir dūsrē bārī na hō .

⁵⁶The meaning of effort is not to make the same mistake twice.

⁵⁸Aisā puruṣhārth hai  ?

⁵⁷Are you making such effort?

⁵⁹Puruṣhārth kā jō arth|earth hai usmē̃ practical mē̃ ānā hai .

⁵⁸You even have to put the meaning of effort into practical form.

⁶⁰Ēk hī bhūl bār-bār hō tō uskō puruṣhārth kaisē kahē̃gē  ?

⁵⁹If you keep repeating the same mistake, how can you call that making effort?

⁶¹Puruṣhārth kā lakṣhya jō hōnā chāhiē vah puruṣhārthī bannē kā bhī puruṣhārth karnā hai .

⁶⁰Make effort to keep the aim of being an effort-maker. ⁶¹Remove the use of the word "effort" in this way.

⁶²Bākī is tarah kā puruṣhārth śhabda bhī nikal jānā chāhiē .

⁶²Now, there is effort even in being an effort-maker. ⁶³This should not happen.

⁶³Ēk dō K|kē snēhī kaisē ban sakē̃gē  ?

⁶⁴How can you be loving towards one another?

⁶⁴Sirph patra vyavahār karnā , saṅgaṭhan karnā  ? ⁶⁵Issē nahī̃ banē̃gē . ⁶⁶Yah tō sthūl bāt hai .

⁶⁵You won't become this simply by corresponding through letters or by having a gathering; that is a physical aspect.

⁶⁷Lēkin ēk dō K|kē snēhī tab banē̃gē jabki saṅskār aur sakalpō̃ kō ēk dō sē milāyēṅgē .

⁶⁶You can only be loving towards one another when you match the thoughts and sanskars of one another.

⁶⁸Uskā tarīkā bhī batāyā ( sarvasva tyāgī ) sarvasva tyāgī kī niśhānī kyā hōgī  ?

⁶⁷You have even been told the method for that. ⁶⁸(To be a total renunciate.) ⁶⁹What are the signs of a total renunciate?

⁶⁹ ( saraltā , sahanśhīltā ) yah bātē̃ jab dhāraṇ karē̃gē tab snēhī banē̃gē .

⁷⁰(Easiness and tolerance). ⁷¹You will become loving when you imbibe these aspects.

⁷⁰Saraltā lānē kē liē sirph ēk bāt jarūr vartamān samay dhyān mē̃ rakhnī hai .

⁷²In order to bring about easiness, simply pay attention to one aspect at this time.

⁷¹Vartamān samay dēkhā jātā hai - ājkal kī sthiti jō hai vah kuchh stuti K|kē ādhār par hai .

⁷³It has been seen that at present your stage is based on praise. ⁷⁴There are the two termsः Praise and defamation.

⁷²Stuti aur nindā dō śhabda haĩ nā . ⁷³Tō vartamān samay stuti K|kē ādhār par sthiti hai .

⁷⁵So, at present, your stage is based on praise, that is, there is the desire or greed for fruit of the actions you perform.

⁷⁴Arthāt jō karma kartē haĩ unkē phal key|kī ichchhā vā lōbh rahtā hai .

⁷⁶You have desire for the fruit of the task you perform to a greater extent.

⁷⁵Kantavya K|kē phal key|kī ichchhā jyādā rakhtē hō . ⁷⁶Stuti nahī̃ miltī hai tō sthiti bhī nahī̃ rahtī . ⁷⁷Stuti hōtī hai tō sthiti bhī rahtī hai .

⁷⁷If you don't receive praise, you are not able to maintain your stage, and when there is praise, you are able to maintain your stage.

⁷⁸Agar nindā hōtī hai tō nidhan K|kē ban jātē haĩ .

⁷⁸If there is defamation you become orphans.

⁷⁹Apnī stage kō chhōṛ dētē haĩ aur dhanī kō bhī bhūl jātē haĩ .

⁷⁹You lose your stage and you forget the Lord and Master.

⁸⁰Tō yah kabhī nahī̃ sōchnā ki hamārī stuti hō .

⁸⁰So never think that you should be praised.

⁸¹Stuti K|kē ādhār par sthiti nahī̃ rakhnā .

⁸¹Do not create your stage on the basis of praise.

⁸²Stuti K|kē ādhār par sthiti rakhī tō ḍagmag hōtē rahē̃gē .

⁸²If your stage is based on praise, you will keep on fluctuating.

⁸³Jō ananya haĩ , unhō̃ kā prabhāv din pratidin āpē hī nikalēgā .

⁸³Day by day, there will automatically be an influence of the special children.

⁸⁴Lēkin prabhāv mē̃ khud hī prabhāvit nahī̃ hōnā hai .

⁸⁴But you must not be impressed by that yourself.

⁸⁵Yahā̃ hī phal kō svīkār kar liyā tō bhaviṣhya phal kō khatm kar lē̃gē .

⁸⁵If you accept the fruit here, you will finish your fruit for the future.

⁸⁶Jitnā gupta puruṣhārth , utnā gupta madadgār , utnā hī gupta pad ban jātā hai .

⁸⁶The more you are making incognito effort and are an incognito helper, the more you create your incognito status.

⁸⁷Dūsrē bhalē kitnī bhī mahimā karē lēkin unkī mahimā K|kē prabhāv mē̃ khud prabhāvit nahī̃ hōnā hai .

⁸⁷No matter how much others praise you, you yourself must not be influenced by that praise.

⁸⁸Kōī bhī kārya karnā hai tō saṅgam par ṭhahar kar jajamēnnṭa karnā hai . ⁸⁹Kyōṅki āp sabhī saṅgamyugī kahlātē hō .

⁸⁸Whatever task you perform, stay at the confluence and judge it accordingly, because all of you belong to the confluence age.

⁹⁰Isliē jō bhī bāt hōtī hai her|har bāt K|kē dō taraph tō hōtē hai .

⁸⁹This is why whatever happens, there are always two sides to it.

⁹¹Dōnō̃ taraph sē saṅgam par ṭhahar jajamēnnṭa karnī hai .

⁹⁰Stay at the confluence of both of these and then judge.

⁹²Na us taraph jyādā na is taraph jyādā .

⁹¹Do not be on one side too much, nor on the other side too much.

⁹³Saṅgam par ṭhaharnā hai .

⁹²Stay at the confluence.

⁹⁴Tum saṅgamyugī brāhmaṇō̃ kā jō bhī kantavya chaltā hai vah saṅgam par nahī̃ ṭhahartā hai . ⁹⁵Is taraph vā us taraph chalā jātā hai .

⁹³The tasks you Brahmins of the confluence age perform are not being performed at the confluenceः you go too much to one side or the other.

⁹⁶Jaisē āp lōg gahastha vyavahār mē̃ rahtē hō aur service mē̃ bhī madadgār hō tō dōnō̃ taraph sambhālnē kē liē bīch mē̃ ṭhaharnā paṛēgā .

⁹⁴You householders are also helpers in service, and so you have to stay at the confluence in order to look after both. ⁹⁵Stabilize yourself in the stage in- between the two.

⁹⁷Dōnō̃ K|kē bīch key|kī avasthā mē̃ sthit rahnā hai .

⁹⁶If you stay at the confluence, you will be able to do both accurately.

⁹⁸Saṅgam par hōṅgē tō dōnō̃ kō ṭhīk karē̃gē .

⁹⁷Your food, drink and clothes etc. are all moderate.

⁹⁹Tumhārā khān-pān , pahannā ādi sabhī bīch kā hī hai . ¹⁰⁰Is rīti jō jajamēnnṭa kartē hō tō bīch key|kī sthiti mē̃ sthit hōkar dōnō̃ taraph key|kī judge - mēnnṭa kar phir chalnā hai . ¹⁰¹Kaī bātō̃ mē̃ dikhāī paṛtā hai is taraph vā us taraph viśhēṣh hō jātē hō .

⁹⁸Make a judgement in this way by being stable in the stage of being in-between and then continue to move along. ⁹⁹In some aspects it is visible that you are either on one side or the other side to a greater extent, whereas you should be in-between.

¹⁰²Hōnā chāhiē bīch mē̃ . ¹⁰³Bīch key|kī avasthā hai bīj .

¹⁰⁰The stage of being in-between is the seed stage; to be just a point.

¹⁰⁴Bindī . ¹⁰⁵Jaisē bīj sūkṣhma hōtā hai vaisē bīch key|kī sthiti bhī sūkṣhma hai .

¹⁰¹Just as a seed is very subtle, the seed stage is also very subtle.

¹⁰⁶Us par hī ṭhaharnē key|kī himmat aur tarīkā chāhiē .

¹⁰²You need courage and the method to remain stable in that stage.

¹⁰⁷Yah bhī lakṣhya diyā huā hai - kahā̃ bālak hō chalnā hai , kahā̃ mālik hō chalnā hai .

¹⁰³You have also been given the aim of when to be a child and when to be a master.

¹⁰⁸Jahā̃ mālik hō chalnā hai vahā̃ bālak nahī̃ bannā hai . ¹⁰⁹Aur jahā̃ bālak bannā hai vahā̃ mālik nahī̃ bannā chāhiē .

¹⁰⁴Whenever you have to be a child, do not be a master and whenever you have to be a master, do not be a child.

¹¹⁰Yah bhī bahutō̃ sē misaanḍarasṭēnḍig hō jātī hai .

¹⁰⁵Many misunderstand this. ¹⁰⁶Check this a great deal.

¹¹¹Yah bhī checking bahut rakhnī hai . ¹¹²Bālakpan bhī pūrā tō mālikpan bhī pūrā rakhnā hai .

¹⁰⁷Have the total consciousness of being a child and also a master.

¹¹³Isliē kahā ki saṅgam par ṭhaharnā hai .

¹⁰⁸This is why you are told to stay at the confluence.

¹¹⁴Sirph bālak bhī nahī̃ bannā hai aur sirph malik bhī nahī̃ bannā hai .

¹⁰⁹Do not simply be a child nor must you simply be a master.

¹¹⁵Dōnō̃ guṇ hōnē sē sabhī ṭhīk chalā sakē̃gē .

¹¹⁰By having both virtues, you will be able to do everything accurately.

¹¹⁶Bālakpan arthāt nirsaṅkalp hō .

¹¹¹To be a child means to be free from waste thoughts.

¹¹⁷Jō kōī bhī āgyā milē , direction milē us par chalnā .

¹¹²Simply follow the orders and directions you receive.

¹¹⁸Mālikpan arthāt apnī rāy dēnā .

¹¹³To be a master means to give advice.

¹¹⁹Kis sthān par mālik bannā hai vah sthān aur bāt dēkhnī hai .

¹¹⁴You also have to observe at which place and in which aspect you need to give advice.

¹²⁰Sabhī jagah mālik nahī̃ bannā hai .

¹¹⁵Do not become a master everywhere.

¹²¹Jahā̃ bālak bannā hai vahā̃ agar mālik ban jāyēṅgē tō phir saskārō̃ kā ṭakkar hō jāyēgā .

¹¹⁶If you are a master when you have to be a child, there will be a conflict of sanskars.

¹²²Isliē āpas mē̃ ēk dō K|kē madadgār bannē kē liē dōnō̃ hī bātē̃ dhāraṇ karnī hai .

¹¹⁷This is why in order to become each other's helper, imbibe both aspects.

¹²³Nahī̃ tō saskārō̃ kā ṭakkar hōgā .

¹¹⁸Otherwise there will be a conflict of sanskars.

¹²⁴Jahā̃ bālak bannā chāhiē vahā̃ mālik ban jātē haĩ tō dō mālik bannē sē phir saskārō̃ kā ṭakkar hō jātā hai .

¹¹⁹If you are a master when you have to be a child, then because there are two masters, there will be a conflict of sanskars.

¹²⁵Mālik bhī bannā hai , bālak bhī bannā hai .

¹²⁰You have to be a master as well as a child.

¹²⁶Rāy dī|the , mālik banē . ¹²⁷Phir jab final hōtā hai tō bālak ban jānā chāhiē , phir mālik .

¹²¹Be a master and give advice and then when it becomes final, be a child, and then be a master.

¹²⁸Kis samay bālak kis samay mālik bannā hai yah bhī buddhi key|kī jajamēnnṭa chāhiē .

¹²²Judgement by the intellect is needed for when to be a child and when to be a master.

¹²⁹Kis samay kaun-sā svarūp dhāraṇ karnā hai , vah bhī vichār karnā hai .

¹²³Think about which form you have to adopt at what time.

¹³⁰Bahurūpī bannā hai nā . ¹³¹Sadaiv ēk rūp nahī̃ .

¹²⁴Be one with many forms, do not always have just one form.

¹³²Jaisā samay vaisā rūp .

¹²⁵As is the time, so should be your form.

¹³³Ulṭē rūp sē bahurūpī nahī̃ bannā hai . ¹³⁴Sulṭē rūp sē bannā hai .

¹²⁶But don't become one with many forms in the wrong way; become this in the right way.

¹³⁵Achchhā - ōm śhānti

¹²⁷Achcha. ¹²⁸* * * O M S H A N T I* * *