गुरुवार 26 जून 1969 की अव्यक्त मुरली

⁰B r a h m a K u m a r i s B r a h m a K u m a r i s > 26-06-69 ōm śhānti avyakt bāpdādā madhuban ¹“ śhikṣhā dēnē kā svarup – apnē svarup sē śhikṣhā dēnā ”

⁰> > 26-06-69 Om Shanti Avyakt Bapdada Madhuban

²Bāp kiskō dēkh rahē haĩ  ?

¹The form of giving teachings through your form

³Bachchō̃ kō dēkh rahē haĩ  ?

²Whom is Baba seeing today? ³He is seeing the children.

⁴Āj murlī mē̃ kyā sunā thā .

⁴What did you hear in the murli today?

⁵Āp sabhī kiskō yād kartē hō  ?

⁵Whom do all of you remember?

⁶ ( bāp , teacher , saduguru kō ) tō bāpdādā bhī sirph bachchō̃ kō nahī̃ lēkin tīnō̃ sambandhō̃ sē tīnō̃ rūp sē dēkhtē haĩ .

⁶(The Father, Teacher and Satguru.) ⁷So BapDada also is not just seeing the children, but He also sees the children in the form of the three relationships.

⁷Bachchē tō sabhī haĩ lēkin teacher rūp mē̃ kyā dēkhtē haĩ  ?

⁸All are the children, but in the form of the Teacher, whom does He see?

⁸Number-vār student kō dēkhtē haĩ .

⁹He sees the students, numberwise.

⁹Aur gurū rūp sē kiskō dēkhtē haĩ  ?

¹⁰In the form of the Guru whom does He see?

¹⁰Mālūm hai number-vār follow karnē vālō̃ kō .

¹¹Do you know that? ¹²He sees those who follow Him numberwise.

¹¹Jinhōnnē follow kiyā hai aur jinhō̃ kō abhī karnā hai , dōnō̃ kō dēkhtē haĩ .

¹³He is seeing both: those who have followed Him and those who are going to follow Him.

¹²Mukhya follow kaun-sā hai  ?

¹⁴What is the main thing you have to follow?

¹³Guru rūp sē jō śhikṣhā dētē haĩ . ¹⁴Usmē̃ mukhya follow kiskō karnā hai  ?

¹⁵In the teachings that He gives as the Guru, what is the main thing that you have to follow?

¹⁵Guru rūp sē mukhya follow kyā hai  ?

¹⁶(The pilgrimage of remembrance.)

¹⁶ ( yād kī yātrā ) yād kī yātrā tō ēk sādhan hai .

¹⁷The pilgrimage of remembrance is just the method.

¹⁷Lēkin vah bhī kis liyē karātē haĩ  ?

¹⁸Why are you even made to do that?

¹⁸Dūsrō̃ key|kī sadgati karnē pahlē apnē kō kyā follow karnā paṛēgā  ?

¹⁹What do you have to follow first in order to grant salvation to others?

¹⁹Yād kī yātrā bhī kisaliyē sikhāī jātī hai .

²⁰Why are you taught the pilgrimage of remembrance?

²⁰Guru rūp sē mukhya follow yahī karnā hai aśharīrī , nirākārī , nyārā bannā .

²¹The main teaching of the Guru that you have to follow is to be bodiless, to be incorporeal and to be detached.

²¹Yād kī yātrā bhī isliyē kartē haĩ ki sākār mē̃ rahtē nirākār aur nyārē aśharīrī hō rahē̃ .

²²You have the pilgrimage of remembrance so that even whilst in the corporeal form, you can remain incorporeal, detached and bodiless.

²²Jab aśharīrī banē̃gē tab tō gurū kē sāth jā sakē̃gē .

²³Only when you become bodiless will you be able to return with the Guru.

²³Mukhya rūp sē tō yahī follow kar rahē hō aur karnā hai .

²⁴This is the main aspect that you are following and have to follow.

²⁴Teacher rūp kā part abhī chal rahā hai yā pūrā hō chukā hai  ?

²⁵Is the part in the form of the Teacher still continuing or has it finished?

²⁵Revise course teacher karā rahē haĩ yā apnē āp kar rahē hō  ?

²⁶Is the Teacher giving you the revised course, or are you doing it yourselves?

²⁶ ( unkī madad hai ) paṛhāī paṛhātē nahī̃ haĩ lēkin madad hai .

²⁷(With Baba's help.) ²⁸Baba is not teaching you the study, but you have His help.

²⁷Revise course K|kē liyē school sē chhuṭṭī lī jātī hai , ghar mē̃ jiskō homework kahā jātā hai .

²⁹During revision, you take leave from school and study at home. ³⁰This is called homework.

²⁸Lēkin teacher kā connection rahtā hai . ²⁹Sāth nahī̃ rahtā . ³⁰Sirph connection rahtā hai .

³¹You have a connection with the teacher, but the teacher is not with you - there's just a connection.

³¹Connection tab tak hai jab tak final paper hō .

³²The connection lasts until the final paper.

³²Revise course K|kē liyē teacher her|har vakt sāth nahī̃ rahtā hai .

³³The teacher is not always with you for the revision course.

³³Tō abhī teacher dūr sē hī dēkh-rēkh kar rahē haĩ .

³⁴So even now, the Teacher is just looking after you from a distance.

³⁴Kahā̃ bhī kōī muśhkilāt hō tō pūchh saktē hō .

³⁵If you have any difficulty you can ask Him.

³⁵Lēkin jaisē paṛhāī K|kē samay sāth rahtē thē vaisē ab sāth nahī̃ .

³⁶But He is not with you now in the same way that He used to be when He was teaching you.

³⁶Abhī ūpar sē baiṭh achchhī rīti dēkh rahē haĩ ki revise course mē̃ kaun-kaun kitnē śhakti sē , kitnī mēhnat sē umaṅg-utsāh sē course kō pūrā kar rahē haĩ . ³⁷Ūpar sē baiṭh dr̥iśhya kitnā achchhā dēkhnē kā rahtā hai .

³⁷Now, He sits up above and watches you all very carefully to see who is doing the revision course and with how much effort, and to what extent you have zeal and enthusiasm. ³⁸The scene is more beautiful when you see it from up here (sitting on a gaddi) than when you see it sitting down there.

³⁸Jaisē āp lōg yahā̃ ūpar ( sadlī par ) baiṭh dēkhtē hō aur nīchē baiṭh dēkhnē mē̃ phark hōtā hai nā .

³⁹If someone were to sit even higher than that and watch the scene, there would be so much difference.

³⁹Insē bhī ūpar kōī baiṭh dēkhē tō kitnā phark hōgā .

⁴⁰You can experience that with the power of the intellect.

⁴⁰Buddhibal sē mahsūs kar saktē hō . ⁴¹Kyā anubhav hōtā hai  ?

⁴¹What do you experience? ⁴²Baba is relating to you the experience today.

⁴²Āj anubhav sunātē haĩ . ⁴³Anubhav sunnē aur sunānē key|kī tō paramparā sē rīt hai tō vatan mē̃ rahtē kyā anubhav kartē haĩ .

⁴³The system of listening to and relating the experiences has continued from the beginning, and so what is the experience of staying in the subtle region?

⁴⁴Vatan mē̃ hōtē bhī teacher kā connection hōnē kāraṇ dēkhtē haĩ , kōī-kōī bahut alaukikapan sē paṛhāī kō revise kar rahē haĩ , kōī samay ganvā rahē haĩ kōī samay saphal kar rahē haĩ .

⁴⁴Although Baba (Brahma) is in the subtle region, because he has a connection with the Teacher he sees that some are revising the study with an alokik consciousness. ⁴⁵Some are wasting their time and some are using their time in a worthwhile way.

⁴⁵Jab dēkhtē haĩ samay kō ganvā rahē haĩ tō mālūm kyā hōtā hai  ?

⁴⁶Do you know what Baba feels when he sees that the children are wasting their time?

⁴⁶Taras tō ātā hai lēkin taras K|kē sāth-sāth jō sambandh hai , vah sambandh bhī khaicatā hai .

⁴⁷Baba has mercy anyway, but together with mercy, the relationships that exist also pull him.

⁴⁷Phir dil hōtī hai ki abhī-abhī bābā sē chhuṭṭī lēkar sākār rūp mē̃ unhō̃ kā dhyān khiñcavāyē .

⁴⁸Then there is the desire of taking leave from Baba, of taking on a corporeal form and drawing the children's attention again.

⁴⁸Lēkin sākār rūp kā part tō pūrā hī huā isliē dūr sē hī sakāśh dētē haĩ .

⁴⁹However, the part of the corporeal form has finished, and therefore he gives a current from a distance.

⁴⁹Bābā jaisē sākār rūp mē̃ lāl jhaṇḍī dikhātē thē nā . ⁵⁰Vaisē hī vatan mē̃ bhī .

⁵⁰Just as Baba used to show a red flag, there was a flag in the subtle region also.

⁵¹Lēkin dēkhnē mē̃ ātā hai ki avyakti ras kō , avyakti madad kō bahut thōṛē lē pātē haĩ .

⁵¹But it has been seen that very few souls are able to taste the avyakt sweetness and take subtle help.

⁵²Jō bhī rāstā tay kartē vighna ātē haĩ un vighnō̃ kō pār karnē K|kē liyē mukhya kaun see|sī|C śhakti chāhiē  ?

⁵²Which main power is needed to overcome any obstacles that come in front of you when crossing this path? ⁵³(Power of tolerance.)

⁵³ ( sahanśhakti ) sahanśhakti sē pahlē kaun see|sī|C śhakti chāhiē  ?

⁵⁴Which main power is needed even before the power of tolerance?

⁵⁴Vighna ḍālnē vālī kaun see|sī|C chīj hai  ?

⁵⁵What is it that causes obstacles? ⁵⁶(Maya.)

⁵⁵ ( māyā ) sunāyā thā ki vighnō̃ kā sāmnā karnē K|kē liyē pahlē chāhiē parakhnē key|kī śhakti .

⁵⁷You were told previously that in order to face any obstacles, you first need the power of discrimination.

⁵⁶Phir chāhiē nirṇay karnē key|kī śhakti .

⁵⁸Then you need the power of making decisions.

⁵⁷Jab nirṇay karē̃gē yah māyā hai vā ayathārtha hai . ⁵⁸Phāydā hai vā nuksān  ? ⁵⁹Alpkāl key|kī prāpti hai vā sadākāl key|kī prāpti hai . ⁶⁰Jab nirṇay karē̃gē tō nirṇay kē bād hī sahanśhakti kō dhāraṇ kar sakē̃gē .

⁵⁹When you have decided that this is Maya, that it is not right; when you have decided whether something is of benefit or loss, whether it brings temporary attainment or permanent attainment, only after having made the decision will you be able to imbibe the power of tolerance.

⁶¹Pahlē parakhnā aur nirṇay karnā hai . ⁶²Jiskī nirṇayaśakti tēj hōtī hai vah kab hār nahī̃ khā saktā .

⁶⁰First, there has to be discrimination, and then a decision about it can be made. ⁶¹Those who have clear decision­making power will never be defeated.

⁶³Hār sē bachnē K|kē liyē apnē nirṇayaśakti aur parakhnē key|kī śhakti kō baṛhānā hai .

⁶²In order to be saved from defeat, increase your power of discrimination and the power of decision-making.

⁶⁴Nirṇayaśakti baṛhānē K|kē liyē puruṣhārth kaun sā karnā hai  ?

⁶³What effort do you have to make in order to increase the power of making decisions?

⁶⁵Yād kī yātrā tō āp jhaṭ kah dētē hō - lēkin yād kī yātrā kō bhī bal dēnē vālā kaun sā gyān arthāt samajh hai  ?

⁶⁴You quickly say: The pilgrimage of remembrance. ⁶⁵But what is the knowledge, the understanding, that gives power to the pilgrimage of remembrance?

⁶⁶Vah bhī spaṣhṭ buddhi mē̃ hōnā chāhiē .

⁶⁶That should also clearly be in your intellect.

⁶⁷Total tō rakhā hai lēkin total mē̃ kahā̃-kahā̃ phir ṭōṭā ( vighna ) paṛ jātā hai .

⁶⁷You have kept the overall factor in mind, but sometimes it brings a loss.

⁶⁸School mē̃ kaī bachchē ēk dō kō dēkh - total tō nikāl dētē haĩ lēkin jab master pūchhtā total kaisē kiyā hai  ?

⁶⁸In a school, some children are able to give the overall result, but when their teacher asks how they arrived at the result, they get confused.

⁶⁹Tō mūñjh jātē haĩ . ⁷⁰Tō āp total yād kī yātrā kah dētē hō lēkin vah total kis tarīkē sē hōgā vah bhī jānnā hai .

⁶⁹And so, all of you speak of the pilgrimage of remembrance as the outcome, but you should also know the method from which the outcome is derived.

⁷¹Tō nirṇayaśakti kō baṛhānē liyē mukhya kis bāt key|kī āvaśhyaktā hai ( vichār sāgar manthan ) vichār sāgar manthan kartē-kartē sāgar mē̃ hī ḍūb jāyē̃ tō  ?

⁷⁰So which main aspect is essential to increase the power of making decisions? ⁷¹(Churning the ocean of knowledge.) ⁷²What if you drown in the ocean whilst churning?

⁷²Kaī aisē baiṭhtē haĩ vichār sāgar manthan karnē lēkin kōī-kōī lahar aisī ātī hai jō sāth lē jātī hai .

⁷³Some sit to churn the ocean of knowledge in this way, but sometimes there are such waves that they get carried away by them.

⁷³Jaisē kōī bhī sthūl śhārīrik tākat kam hōtī hai tō tākat key|kī khurāk dī jātī hai .

⁷⁴If any physical strength is lacking, nourishing food is given to that person.

⁷⁴Vaisē hī nirṇayaśakti kō baṛhānē liyē mukhya khurāk yahī hai jō pahlē bhī sunāyā . ⁷⁵Aśharīrī , nirākārī aur karma mē̃ nyārē .

⁷⁵In the same way, the main nourishing food to increase the power of making decisions is that which you have already been told about: to be bodiless, incorporeal and detached in action.

⁷⁶Nirākārī vā aśharīrī avasthā tō huī buddhi tak lēkin karma sē nyārā bhī rahē aur nirālē bhī rahē jō her|har karma kō dēkhkar K|kē lōg bhī samajhē̃ ki yah tō nirālā hai . ⁷⁷Yah laukik nahī̃ alaukik hai .

⁷⁶The incorporeal and the bodiless stages are a state of the intellect, but you should also be able to be detached whilst performing actions, and also remain unique so that seeing your every action, people feel that you are unique; that you are not mundane (lokik), but extra-ordinary (alokik).

⁷⁸Tō nirṇayaśakti kō baṛhānē K|kē liyē yah bahut āvaśhyak hai .

⁷⁷So this is most essential in order to increase the decision-making power.

⁷⁹Jitnā bātō̃ kō dhāraṇ karē̃gē utnā hī apnē vighnō̃ kō bhī miṭā sakē̃gē . ⁸⁰Aur jō sr̥iṣhṭi par ānē vālē vighna haĩ , unhō̃ sē bach sakē̃gē .

⁷⁸The more you imbibe these aspects, the more you will be able to finish your obstacles and be saved from the obstacles that will come in the world.

⁸¹Śhikṣhā tō bahut miltī hai lēkin ab kyā karnā hai  ?

⁷⁹You have received many teachings, but what must you do now?

⁸²Śhikṣhā svarūp bannā hai .

⁸⁰You have to become the embodiment of the teachings.

⁸³Śhikṣhā aur āpkā svadharm alag nahī̃ hōnā chāhiē .

⁸¹The teachings and your original religion should not be different.

⁸⁴Āpkā svarūp hī śhikṣhā hōnā chāhiē .

⁸²Your form itself should be the teachings.

⁸⁵Svarūp sē śhikṣhā dī jātī hai .

⁸³Teachings are given through being the embodiment.

⁸⁶Kaī bātō̃ mē̃ vāṇī sē nahī̃ śhikṣhā dī jātī hai .

⁸⁴In many cases, teachings are not given through words, but through your form.

⁸⁷Lēkin apnē svarūp sē śhikṣhā dī|the jātī hē . ⁸⁸Tō ab śhikṣhā svarūp bankar K|kē apnē svarūp sē śhikṣhā dēnī hai .

⁸⁵And so, you now have to be the form of the teachings and give these teachings to others through your form.

⁸⁹Śhikṣhā tō bahut milī .

⁸⁶You have received many teachings.

⁹⁰Course tō pūrā huā nā .

⁸⁷The course has now finished.

⁹¹Ēk praśhna pūchhā thā ki ab jō bāpdādā anya tan mē̃ ātē hai tō jaisē sākār rūp mē̃ murlī chalātē thē vaisē hī kyō̃ nahī̃ chalātē  ?

⁸⁸Children have asked a question: When BapDada incarnates into a different body, why does He not conduct murli in the same way as He used to in the sakar form?

⁹²Kyā vaisē hī murlī nahī̃ chalā saktē haĩ  ?

⁸⁹Can He not conduct murli in the same way?

⁹³Kyō̃ bhāṣhā badlī|badalī , kyō̃ tarīkā badalā|badlā aisē praśhna bahutō̃ kō uṭhtā hai .

⁹⁰Why did He change the language? ⁹¹Why did He change the style of the murli? ⁹²Many people have such questions.

⁹⁴Jabki tum bhāṣhaṇ kar saktē hō tō bāpdādā kā kōī bhī tan dvārā murlī chalānā muśhkil hai  ?

⁹³Since you are able to give lectures, why should it be difficult for BapDada to speak a murli through any body?

⁹⁵Lēkin kyō̃ nahī̃ chalātē haĩ  ?

⁹⁴But why does Baba not conduct it through any body?

⁹⁶ ( dō chār nē apnē vichār sunāyē ) jis tan dvārā paṛhānē kā part thā vah paṛhāī kā course tō pūrā huā , ab phir paṛhāī-paṛhānē liyē nahī̃ ātē .

⁹⁵(Two to four people gave their ideas.) ⁹⁶The course of study through the body that had the part of teaching has finished. ⁹⁷Now Baba does not come to teach you.

⁹⁷Vah course thā usī tan dvārā part pūrā hō chukā hai .

⁹⁸That was a course and the part through that body has now been completed.

⁹⁸Abhī tō ātē haĩ milnē K|kē liyē , bahlānē K|kē liyē .

⁹⁹Now Baba just comes to meet you and entertain you.

⁹⁹Aur mukhya bātē̃ kaun see|sī|C haĩ  ?

¹⁰⁰And what is the other main aspect?

¹⁰⁰Jaisē aśharīrī , karmātīt ban kar K|kē kyā kiyā  ?

¹⁰¹What did Baba do when he became bodiless and karmateet?

¹⁰¹Ēk second mē̃ pañchhī ban uṛ gayā .

¹⁰²He became a bird and flew away in one second.

¹⁰²Sākār śharīr sē ēk second mē̃ uṛē nā .

¹⁰³He flew away from the sakar body in one second.

¹⁰³Tō ab paṛhāī pūrī huī .

¹⁰⁴And so the study has now finished.

¹⁰⁴Bākī ēk kārya rahā huā hai . ¹⁰⁵Sāth lē jānē kā .

¹⁰⁵But one task still remains: that of taking you with Him.

¹⁰⁶Isliē ab sirph milnē , avyakt śhikṣhāō̃ sē bahlānē aur uṛānē liyē ātē haĩ .

¹⁰⁶This is why Baba now just comes to meet you, to entertain you with avyakt teachings and to make you fly.

¹⁰⁷Paṛhāī K|kē points paṛhāī kā rūp ab nahī̃ chal saktā hai .

¹⁰⁷The points of study, the form of the study, can no longer continue.

¹⁰⁸Abhī course revise hō rahā hai .

¹⁰⁸The course is now being revised.

¹⁰⁹Lēkin kitnē samay mē̃ revise karē̃gē  ?

¹⁰⁹But how much time will you take to revise it?

¹¹⁰Kitnē tak course pūrā huā hai  ?

¹¹⁰To what extent has the course finished?

¹¹¹Abhī yah sabhī kō nirṇay karnā hai ki kahā̃ tak revise course huā hai .

¹¹¹Now, all of you have to make a decision as to up to what extent the course has been revised.

¹¹²Kitnā samay ab chāhiē  ?

¹¹²How much time do you need now?

¹¹³Sākār tan K|kē her|har karma , her|har sthiti sē apnē kō bhēṇṭ karnā unkō dēkhtē , yah lakṣhya rakhtē apnē kō dēkhō phir patā paṛēgā ki kahā̃ tak hai .

¹¹³You have to compare your every action and your stage with the sakar form. ¹¹⁴Whilst seeing that, and keeping the aim, check yourself and then you will know how far you have reached.

¹¹⁴Lakṣhya tō batā diyā ki kaisē apnē kō parakhnā , phir uttar dēnā .

¹¹⁵You have been told the aim in relation to which you have to assess yourself; do that and then give a reply.

¹¹⁵Dūsrā praśhna yah dētē haĩ .

¹¹⁶Now Baba asks you a question.

¹¹⁶Homework tō tumhārā chal hī rahā hai . ¹¹⁷Usmē̃ viśhēṣh dhyān khiñchvātē haĩ yah jō part bhāvī pramāṇ huā hai us sākār rūp kō avyakt kyō̃ banāyā  ?

¹¹⁷As you are now doing your homework anyway, Baba is specially drawing your attention to something related to that. ¹¹⁸Why was it fixed in the drama that the sakar form should become avyakt?

¹¹⁸Inkē bhī kaī guhya rahasya haĩ .

¹¹⁹Is there some deep significance in that?

¹¹⁹Iskī gahrāī mē̃ jānā , sāgar K|kē laharō̃ mē̃ nahānē nahī̃ lag jānā . ¹²⁰Lēkin sāgar K|kē talē mē̃ jānā .

¹²⁰Go into the depth of this. ¹²¹Do not keep bathing in the waves of the ocean, but go to the very bottom of the ocean.

¹²¹Phir jō ratna milē vah lē ānā .

¹²²Then bring up the jewels that you find there.

¹²²Yah sōchnā inkā guhya rahasya drama mē̃ kyā nūndhā huā hai .

¹²³Think about it. ¹²⁴What was the significance of this being fixed in the drama?

¹²³Ūpar kōī guhya rahasya hai .

¹²⁵Is there some deep significance up above?

¹²⁴Binā rahasya K|kē tō kōī bhī chalan hō hī nahī̃ saktī .

¹²⁶Nothing can happen without having some significance. ¹²⁷Achcha, it is now time to go.

¹²⁵Acchā-abhī time hō gayā hai .

¹²⁸* * * O M S H A N T I* * *