गुरुवार 18 सितंबर 1969 की अव्यक्त मुरली

⁰> ¹18-09-69 ōm śhānti avyakt bāpdādā madhuban

⁰> > 18-09-69 Om Shanti Avyakt Bapdada Madhuban

²“ trinētrī , trikāldarśhī aur trilōkīnāth bannē key|kī yuktiyā̃ ”

¹Methods to become Trinetri, Trikaldarshi and Trilokinath

³Kiskō dēkhtē hō  ?

²Whom are you seeing?

⁴Ākār kō dēkhtē vā avyakt kō dēkhtē hō  ?

³Are you seeing the physical form or the avyakt?

⁵Agar apnī vā aurō̃ key|kī ākr̥ti kō na dēkh avyakt kō dēkhē̃gē tō ākarṣhaṇ mūrt banē̃gē .

⁴If you do not see your own physical form or that of others and instead see the avyakt form, you will become the image that attracts.

⁶Agar ākr̥ti kō dēkhtē tō ākarṣhaṇ mūrt nahī̃ bantē hō .

⁵When you see the physical form, you will not become an image that attracts.

⁷Ākarṣhaṇ mūrt bannā hai tō ākr̥ti kō mat dēkhō .

⁶If you want to become an image that attracts, do not see the physical form.

⁸Ākr̥ti K|kē andar jō ākarṣhaṇ rūp hai uskō dēkhnē sē hī apnē sē aur aurō̃ sē ākarṣhaṇ hōgā .

⁷Only when you see the attractive form that is in the physical form, will there be an attraction by yourself and by others.

⁹Tō ab K|kē samay yahī avyakt service rahī huī hai .

⁸So now only this subtle service remains.

¹⁰Vyakt mē̃ kyō̃ ā jātē hō  ?

⁹Why do you come into the corporeal?

¹¹Iskā kāraṇ kyā hai  ?

¹⁰What is the reason for this?

¹²Avyakt bannā achchhā bhī lagtā phir bhī vyakt mē̃ kyō̃ ātē hō  ?

¹¹Since you like becoming avyakt, why do you come into the corporeal?

¹³Vyakt mē̃ ānē sē hī vyarth saṅkalp ātē haĩ aur vyarth karma hōtē haĩ tō vyakt sē avyakt bannē mē̃ muśhkil kyō̃ lagtī hai  ?

¹²There are useless thoughts and wasteful actions only when you come into the corporeal form, so why do you find it difficult to become avyakt from corporeal?

¹⁴Vyakt mē̃ jaldī ā jātē haĩ avyakt mē̃ muśhkil sē ṭiktē haĩ . ¹⁵Iskā kāraṇ kyā hai  ?

¹³You quickly come into the corporeal form, but it is with great difficulty that you stabilise yourself in the avyakt form.

¹⁶Bhūl jātē haĩ .

¹⁴What is the reason for this?

¹⁷Bhūltē bhī kyō̃ hai  ?

¹⁵You forget. ¹⁶Why do you forget?

¹⁸Dēh abhimān kyō̃ ā jātā hai  ?

¹⁷Why do you become body conscious?

¹⁹Mālūm bhī hai , jāntē bhī hō , anubhav bhī kiyā hai , ki vyakt mē̃ aur avyakt mē̃ antar kyā hai  ?

¹⁸You know about it, you recognise it, you have also experienced what the difference between the corporeal and the avyakt is.

²⁰Nuksān aur phāydā kyā hai  ? ²¹Yah bhī sab mālūm hai .

¹⁹You also know what the benefits are and what the loss is.

²²Jab tum yād mē̃ baiṭhtē hō tō dēh-abhimān sē dēhī-abhimānī mē̃ kaisē sthit hōtē hō  ?

²⁰When you sit in remembrance, how do you stabilise yourself from being body conscious into being soul conscious?

²³Kyā kahtē hō  ?

²¹What do you say?

²⁴Bāt tō baṛī sahaj hai .

²²It is a very easy thing.

²⁵Jō āp sabnē batāyā vō bhī puruṣhārth kā hī hai .

²³All the things that you have all spoken about are also the things of effort.

²⁶Lēkin jāntē aur māntē huē bhī dēh abhimān mē̃ ānē kā kāraṇ yahī hai jō dēh kā ākarṣhaṇ rahtā hai .

²⁴But even whilst knowing it and believing it, the reason you come into body consciousness is that there is the attraction of the body.

²⁷Is ākarṣhaṇ sē dūr haṭnē kē liē kōśhiśh karnī hai . ²⁸Jaisē kōī khīñchnē vālī chīj hōtī hai tō us khiñcāv sē dūr rakhnē kē liē kyā kiyā jātā hai  ?

²⁵In order to move yourself away from this attraction, you have to make effort. ²⁶What do you do when something that is used to pull is being pulled away?

²⁹Chumbak hōtā hai tō nā chāhtē huē bhī us taraph khiñch ātē haĩ .

²⁷A magnet attracts towards itself even when you don't want it to.

³⁰Agar āpkō us ākarṣhaṇ sē kisī kō dūr karnā hai tō kyā karē̃gē  ?

²⁸If you want to keep someone away from that attraction, what will you do?

³¹Kōī chīj nā chāhtē huē bhī uskō khaichtī hai aur āpkō us chīj sē dūr usē karnā hai tō kyā karē̃gē  ?

²⁹If something is pulling someone even when he doesn't want to be pulled, and if you want to keep that person away from that pull, what will you do?

³²Yā tō unkō dūr lē jāyēṅgē yā tō bīch mē̃ aisī chīj rakhē̃gē jō vō ākarṣhaṇ na kar sakē .

³⁰You will either take him far away, or you will place something in-between so that it isn't able to attract anymore.

³³Yah dō tarah sē hōtā hai yā tō dūr kar dēnā hai yā dōnō̃ K|kē bīch mē̃ aisī chīj ḍāl dēgē tō vō dūr hō jātē isī prakār yah dēh abhimān yā yah vyakt bhāv jō hai yah bhī chumbak K|kē māphik nā chāhtē huē bhī phir usmē̃ ā jātē hai .

³¹This happens in two ways: you either take that person far away, or you place something in-between, so that he goes far away. ³²In the same way, like a magnet you become body conscious, or come into the corporeal feeling when you don't wish to.

³⁴Bīch mē̃ kyā rakhē̃gē  ?

³³What will you place in between?

³⁵Svayã kō jānnē kē liē kyā āvaśhyaktā hai jissē svayã kō aur sarvśhaktimān bāp kō pūrṇ rīti jān saktē hō  ?

³⁴What do you need in order to know yourself? ³⁵Something through which you will be able to know yourself and the Almighty Father accurately?

³⁶Ēk hī śhabda hai .

³⁶It is only one word.

³⁷Svayã kō aur sarvśhaktimān bāp kō pūrṇ rīti jānnē kē liē saṅyam chāhiyē .

³⁷In order to know the self and the Almighty Father accurately, you need discipline.

³⁸Jab saṅyam kō bhūltē hō tō svayã kō bhī bhūltē aur sarvśhaktimān kō bhī bhūltē haĩ .

³⁸When you forget discipline, then you also forget the Almighty Authority.

³⁹Albēlēpan kā saṅskār bhī kyō̃ ātā hai  ?

³⁹Why is there the sanskar of laziness?

⁴⁰Kōī na kōī saṅyam kō bhūltē hō .

⁴⁰Because you forget one or another discipline.

⁴¹Tō saṅyam jō hai vō svayã kō aur sarvśhaktimān bāp kō samīp lātā hai .

⁴¹Discipline brings the self closer to the Almighty Father.

⁴²Agar saṅyam mē̃ kamī hai tō svayã aur sarvśhaktimān sē milan mē̃ kamī hai .

⁴²If discipline is lacking, there isn't that closeness of the soul to the Almighty Father.

⁴³Tō bīch key|kī jō bāt hai vah saṅyam hai .

⁴³And so the thing in between is discipline.

⁴⁴Kōī nā kōī saṅyam jab chhōṛtē hō tō yah yād bhī chhūṭtī hai .

⁴⁴When you let go of one or another discipline, you forget to remember Baba.

⁴⁵Agar saṅyam ṭhīk hai tō svayã key|kī sthiti ṭhīk hai aur svayã key|kī sthiti ṭhīk hai tō sab bātē̃ ṭhīk hai .

⁴⁵If your disciplines are accurate, the stage of the self also remains accurate. ⁴⁶And when the stage of the self is accurate, everything is accurate.

⁴⁶Tō yah dēh key|kī jō ākarṣhaṇ hai vō bār-bār apnī taraph ākarṣhit kartī hai .

⁴⁷So it is the attraction of the body that draws you again and again.

⁴⁷Agar bīch mē̃ yah saṅyam ( niyam ) rakh dō tō yah dēh key|kī ākarṣhaṇ ākarṣhit nahī̃ karēgī .

⁴⁸If you place discipline in-between, the attraction of the body will not attract you.

⁴⁸Iskē liyē tīn bātē̃ dhyān mē̃ rakhō .

⁴⁹For this, pay attention to three things:

⁴⁹Ēk svayã key|kī yād . ⁵⁰Ēk saṅyam aur samay .

⁵⁰1) Remembrance of the self, 2) Discipline, and 3) Time.

⁵¹Yah tīn bātē̃ yād rakhē̃gē tō kyā ban jāyēṅgē  ?

⁵¹Remember these three things, and what will you become?

⁵²Trinētrī trikāladarśī-trilōkīnāth .

⁵²Trinetri, Trikaldarshi and Trilokinath.

⁵³Saṅgamyug kā jō āp sabkā title hai vō sab prāpt hō jāvēgā .

⁵³You will attain all the titles that you have been given at the confluence age.

⁵⁴Svayã kō jānnē sē sarvśhaktimān bīch mē̃ ā hī jātā hai .

⁵⁴When you know yourself, the Almighty Authority comes in-between anyway.

⁵⁵Tō in tīnō̃ bātō̃ taraph dhyān dō .

⁵⁵So pay attention to these three aspects.

⁵⁶Kōī bhī chitra kō dēkhtē hō ( chitra arthāt śharīr ) tō chitra kō nahī̃ dēkhō .

⁵⁶Whenever you see any image (chitra- body), do not see the image but see the living being (chetan) within the image.

⁵⁷Lēkin chitra K|kē andar jō cētan hai uskō dēkhō .

⁵⁷See that and the activities (charitra) of that image.

⁵⁸Aur us chitra K|kē jō charitra haĩ un charitrō̃ kō dēkhō . ⁵⁹Cētan aur charitra kō dēkhē̃gē tō charitra taraph dhyān jānē sē tō chitra arthāt dēh K|kē bhān sē dūr hō jāyēṅgē .

⁵⁸When you see the living being (chetan) and the activities, because your attention is towards the activities, you will move away from the image, that is, from the consciousness of the body.

⁶⁰Ēkaēk mē̃ kōī nā kōī charitra jarūr hai . ⁶¹Kyōṅki brāhmaṇ kul bhūṣhaṇ hī charitravān hai .

⁵⁹There is definitely one or another divine activity in each of you, because only the decorations of the Brahmin clan are full of divine activities.

⁶²Sirph ēk bāp kā hī charitra nahī̃ hai . ⁶³Lēkin bāp kē sāth jō bhī madadgār hai unkī bhī har ēk chalan charitra hai .

⁶⁰There aren't the divine activities of just the Father, but each activity of those who are Baba's helpers is a divine activity.

⁶⁴Tō charitra kō dēkhō aur cētan vā vichitr kō . ⁶⁵Tō yah kahē̃ vichitr aur charitra .

⁶¹So see the activity, and the living being, that is, the one without an image (vichitra).

⁶⁶Agar yah dō bātē̃ dēkhō tō dēh key|kī ākarṣhaṇ jō nā chāhtē huyē bhī khīñch lētī hai vō dūr hō jāyēgī . ⁶⁷Vartamān samay yahī mukhya puruṣhārth hōnā chāhiē .

⁶²If you see the one without an image and the activities, then the attraction that pulls you, even when you don't want it to, will be removed.

⁶⁸Jabki āp lōg kahtē hī hō ki ham badal chukē haĩ .

⁶³This is the main effort you should be engaged in at the present time.

⁶⁹Tō phir yah sab bātē̃ hī badal jānī chāhiē phir purānē saṅskār aur yah purānī bātē̃ kyō̃  ?

⁶⁴Since you say that you have changed, all these things should also have changed. ⁶⁵So why are there still old sanskars and old things?

⁷⁰Apnē kō badalnē liē pahlē yah jō bhāv hai , us bhāv kō badalnē sē sab bātē̃ badal jāyēgī .

⁶⁶In order to change yourself, you first have to change your feelings. ⁶⁷When you change your feelings, everything else will change.

⁷¹Āsakti mē̃ ā jātē haĩ nā .

⁶⁸But there is still attraction (asakti).

⁷²Tō āsakti K|kē bajāy agar apnē kō śhakti samjhō tō āsakti samāpt hō jāyēgī .

⁶⁹If instead of being attracted, you consider yourself a shakti, attraction will be finished.

⁷³Śhakti na samajhnē sē anēk prakār key|kī āsaktiyā̃ ātī haĩ .

⁷⁰When you don't consider yourself a shakti, many types of attractions come.

⁷⁴Kōī bhī āsakti chāhē dēh key|kī , chāhē tō dēh K|kē padārthō̃ key|kī kōī bhī āsakti utpanna hō tō us samay yahī yād rakhō ki maĩ śhakti hū̃ .

⁷¹If any type of attraction, whether to the body, or to the comforts for the body, are created, at that time remember: I am a shakti.

⁷⁵Śhakti mē̃ phir āsakti kahā̃  ?

⁷²How can a shakti be attracted?

⁷⁶Āsakti K|kē kāraṇ us sthiti mē̃ ā nahī̃ saktē haĩ .

⁷³Because of being attracted, you cannot come into that stage.

⁷⁷Tō āsakti kō khatm kar dō .

⁷⁴So finish all attractions.

⁷⁸Iskē liē yahī sōchō ki maĩ śhakti hū̃ mātāō̃ kō viśhēṣh kaunsā vighna ātā hai  ?

⁷⁵For this, just think: I am a shakti. ⁷⁶What is the obstacle that comes mostly in front of the mothers?

⁷⁹ ( mōh ) mōh kis kāraṇ ātā hai  ?

⁷⁷(Attachment). ⁷⁸Why is there attachment?

⁸⁰Mōh mērā sē hōtā hai .

⁷⁹Attachment is created through the consciousness of 'mine'.

⁸¹Lēkin āp sabkā vāydā kyā hai  ?

⁸⁰But what is the promise that all of you made?

⁸²Śhurū-śhurū mē̃ āp sab-jab āyē tō āpkā vāydā kyā thā  ?

⁸¹When all of you came at the beginning, what was the promise that you made?

⁸³Maĩ tērī tō sab kuchh tērā .

⁸²I belong to You, and so everything belongs to You.

⁸⁴Pahlā vāydā hī yah hai .

⁸³This was your first promise.

⁸⁵Maĩ bhī tērī aur mērā sab kuchh bhī tērā . ⁸⁶Sō phir bhī mērā kahā̃ sē āyā  ?

⁸⁴I belong to You and so everything that belonged to me, now belongs to You.

⁸⁷Tērē kō mērē sē milā dētē hō .

⁸⁵So even then, where did the consciousness of 'mine' come from?

⁸⁸Issē kyā siddha huā ki pahlā vāydā hī bhūl jātē hō .

⁸⁶You mix mine with Yours. ⁸⁷This shows that you have forgotten the first promise you made.

⁸⁹Pahlā-pahlā vāydā hī sab yah kahtē haĩ  : jō kahōgē , vō karē̃gē , jō khilāyēṅgē , jahā̃ biṭhāyēṅgē .

⁸⁸The first promise that all of you made was: Whatever You say, that we will do. ⁸⁹Whatever You feed us..., wherever You make us sit....

⁹⁰Yah jō vāydā hai , vah vāydā yād hai  ?

⁹⁰So do you remember this promise?

⁹¹Tō bāp tumkō avyakt vatan mē̃ biṭhātē haĩ .

⁹¹Baba is making you sit in the subtle region.

⁹²Tō āp phir vyakt vatan mē̃ kyō̃ ā jātē hō  ?

⁹²So why do you come into the corporeal region?

⁹³Vāydā tō ṭhīk nahī̃ nibhāyā .

⁹³You did not fulfill your promise very well then.

⁹⁴Vāydā hai jahā̃ biṭhāyēṅgē vahā̃ baiṭhē̃gē .

⁹⁴Your promise was: Wherever You make us sit, there we will sit.

⁹⁵Bāp nē tō kahā nahī̃ hai ki vyakt vatan mē̃ baiṭhō .

⁹⁵Baba did not say: Sit in the corporeal region.

⁹⁶Vyakt mē̃ hōtē avyakt mē̃ rahō .

⁹⁶Whilst being in the corporeal world, remain avyakt.

⁹⁷Pahlā-pahlā pāṭh hī bhūl jāyēṅgē tō phir training kyā karē̃gē .

⁹⁷If you forget the first lesson, what kind of training will you have?

⁹⁸Training mē̃ pahlā pāṭh tō pakkā karvāō .

⁹⁸In your training, at least make the first lesson firm.

⁹⁹Yah yād rakhō ki jō vāydā kiyā hai uskō nibhākar dikhāyēṅgē .

⁹⁹Remember that you will definitely fulfill the promise that you have made.

¹⁰⁰Jō mātāyē̃ training mē̃ I|āī|eye huī haĩ , āp sab surrender hō  ?

¹⁰⁰Are all of you mothers who have come for training surrendered?

¹⁰¹Jab surrender hō chukē hō tō phir mōh kahā̃ sē āyā .

¹⁰¹If you are surrendered, where did the attachment come from?

¹⁰²Jab kōī jalkar khatm hō jātā hai tō phir usmē̃ kuchh rahtā hai  ?

¹⁰²When something burns and crumbles away, does anything remain? ¹⁰³Nothing at all.

¹⁰³Kuchh bhī nahī̃ . ¹⁰⁴Agar kuchh hai tō iskā matlab ki tīr lagā hai lēkin pūrē jalē nahī̃ hai .

¹⁰⁴If something still remains, it means that although the matchstick has been lit, you did not completely burn away.

¹⁰⁵Marē haĩ , jalē nahī̃ haĩ .

¹⁰⁵You have died but not yet burnt away.

¹⁰⁶Rāvaṇ kō bhī pahlē mārtē haĩ phir jalātē haĩ .

¹⁰⁶They first kill Ravan and then burn him.

¹⁰⁷Tō marjīvā banē hō parantu jalkar ēkdam khāk ban jāē , vō nahī̃ banē haĩ .

¹⁰⁷So you have died a living death, but you have not yet turned to ashes by being burnt away.

¹⁰⁸Surrender kā arth|earth tō baṛā hai .

¹⁰⁸The meaning of surrender is very great.

¹⁰⁹Mērā kuchh rahā hī nahī̃ .

¹⁰⁹Nothing of mine remains in that.

¹¹⁰Surrender huā tō tan-man-dhan sab kuchh arpaṇ .

¹¹⁰When you surrender, you surrender the body, mind and wealth.

¹¹¹Jab man arpaṇ kar diyā tō us man mē̃ apnē anusār saṅkalp uṭhā hī kaisē saktē haĩ  ?

¹¹¹Since you have surrendered your mind, how can you create the thoughts that you wish to?

¹¹²Tan sē vikarma kar hī kaisē saktē haĩ  ?

¹¹²How can you perform sinful actions through the body?

¹¹³Aur dhan kō bhī vikalp athavā vyarth kāryō̃ mē̃ lagā hī kaisē saktē hō  ?

¹¹³This shows that you gave it to Baba and then took it back.

¹¹⁴Issē siddha hai ki dēkar phir vāpis lē lētē haĩ . ¹¹⁵Jabki tan , man , dhan dē diyā hai tō man mē̃ kyā chalānā hai vō bhī śhrīmat miltī hai , tan sē kyā karnā hai , vō bhī mat miltī hai , dhan sē kyā karnā hai sō bhī mālūm hai .

¹¹⁴Since you have given your body, mind and wealth, you have received shrimat about what you should have in your mind, and you have also received shrimat about what you have to do through your body. ¹¹⁵You know what you have to do with your wealth as well.

¹¹⁶Jinkō diyā unkī mat par hī tō chalnā hōgā .

¹¹⁶You have to follow the directions of the One to whom you have given everything.

¹¹⁷Jisnē man dē diyā uskī avasthā kyā hōgī  ?

¹¹⁷What will be the stage of one who has given his mind?

¹¹⁸Manmanābhav .

¹¹⁸Manmanabhav.

¹¹⁹Uskā man vahā̃ hī lagā rahēgā .

¹¹⁹His mind will be fixed on that One.

¹²⁰Is mantra kō kabhī bhūlē̃gē nahī̃ .

¹²⁰He will never forget this mantra.

¹²¹Jō manmanābhav hōgā usmē̃ mōh hō saktā hai  ?

¹²¹Can there be attachment in someone who is always in the stage of manmanabhav?

¹²²Tō mōhjīt bannē kē liē apnē vāydē yād karō .

¹²²In order to become a conqueror of attachment, remember your promises.

¹²³Yahā̃ training sē jab nikalē̃gē tō āp kaun sā ṭhappā lagvā kar nikalē̃gē  ?

¹²³Everyone will emerge from this training, and so what will you stamp yourself with before you go from here?

¹²⁴ ( mōhjīt kā ) agar mōhjīt kā ṭhappā lag jāyēgā tō sīdhī post ṭhikānē par pahũchēgī .

¹²⁴(Of being a conqueror of attachment.) ¹²⁵If the stamp of being a conqueror of attachment has been applied, the post will directly reach its destination.

¹²⁵Aur sīdhā ṭhappā nahī̃ hōgā tō post ṭhikānē par nahī̃ pahũchēgī .

¹²⁶And if the stamp is not correct, it will not reach its destination. ¹²⁷Therefore you must definitely apply the stamp.

¹²⁶Isliē hī ṭhappā jarūr lagānā hai .

¹²⁸Then we will have a surrender ceremony for the mothers.

¹²⁷In mātāō̃ kā hī phir samarpit samārōh karē̃gē .

¹²⁹In that, we shall only call those who have applied the stamp.

¹²⁸Usmē̃ bulāyēṅgē bhī unkō jinhōnnē ṭhappā lagāyā hōgā .

¹³⁰We will have a gathering of just those who have conquered attachment.

¹²⁹Mōhjīt vālō̃ kā hī sammēlan karē̃gē .

¹³¹Therefore, prepare yourself quickly.

¹³⁰Isliyē jaldī-jaldī taiyār hō jāō .

¹³²Achcha. ¹³³* * * O M S H A N T I* * *