गुरुवार 25 मार्च 1971 की अव्यक्त मुरली

⁰> ¹25-03-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 20/09/09 Madhuban Avyakt BapDada Om Shanti 25/03/71

²Nyārē aur viśhva K|kē pyārē bannē key|kī vidhi

¹The method to become detached and unique (nyara) and loving (pyara) in the world.

³Sabhī apnē alaukik aur pārlaukik naśhē aur niśhānē mē̃ sadaiv rahtē hō  ?

²Do all of you maintain your alokik and parlokik intoxication and goal?

⁴Alaukik naśhā aur niśhānā aur pārlaukik naśhā aur niśhānā , dōnō̃ kō jāntē hō  ?

³Do you know the alokik intoxication and goal and the parlokik intoxication and goal?

⁵Dōnō̃ mē̃ phark hai vā ēk hai  ?

⁴Is there a difference between the two, or are they the same?

⁶Alaukik naśhā aur niśhānā huā is īśhvarīy janm kā aur pārlaukik naśhā aur niśhānā huā bhaviṣhya janm kā .

⁵The alokik intoxication and goal are of this Godly life and the parlokik intoxication and goal are of the future life.

⁷Tō īśhvarīy janm kā naśhā aur niśhānā yād rahtā hai  ?

⁶So, do you remember the intoxication and goal of the Godly life?

⁸Sāth-sāth pārlaukik arthāt bhaviṣhya kā naśhā aur niśhānā yād rahtā hai  ?

⁷Together with that, do you also remember the parlokik, that is, the intoxication and goal of the future life?

⁹Agar dōnō̃ hī her|har samay rahē̃ tō kyā ban jāyēṅgē  ?

⁸What will your awareness become if you remember both of them all the time?

¹⁰Alaukik naśhē aur niśhānē sē banē̃gē nyārē aur pārlaukik naśhē aur niśhānē sē banē̃gē viśhva K|kē pyārē .

⁹Through the alokik intoxication and goal, you become detached, and through the parlokik intoxication and goal, you are loved by the world.

¹¹Tō dōnō̃ hī naśhē aur niśhānē sē nyārē aur pyārē ban jāyēṅgē .

¹⁰So through both types of intoxication, you become loving and detached. ¹¹Do you understand?

¹²Samjhā  ? ¹³Abhī sabhī sē nyārā bannā hai .

¹²Now, you have to be detached from everyone.

¹⁴Apnī dēh sē hī jab nyārē bannā hai , tō sabhī bātō̃ mē̃ bhī nyārē hō jāyēṅgē .

¹³Since you have to be detached from your body, you will be detached from everything else.

¹⁵Ab purūṣhārth kar rahē hō nyārē bannē kā .

¹⁴At present, you are making effort to be detached.

¹⁶Nyārē bannē sē phir svataḥ hī sabhī K|kē pyārē ban jātē hō .

¹⁵By being detached, you are automatically loved by all.

¹⁷Pyārē bannē kā purūṣhārth nahī̃ hōtā hai , purūṣhārth nyārē bannē kā hōtā hai .

¹⁶You do not make effort to be loved; effort is required to become detached.

¹⁸Agar sabkā pyārā bannā hai tō purūṣhārth kyā karnā hai  ?

¹⁷If you want to be loved by all, what effort do you need to make?

¹⁹Sarv sē nyārē bannē kā .

¹⁸That of being detached from everyone.

²⁰Apnī dēh sē nyārē tō bantē hī hō lēkin ātmā mē̃ jō purānē saṅskār haĩ unhō̃ sē bhī nyārē banō .

¹⁹You become detached from your body anyway, but you also have to become detached from the old sanskars in the soul.

²¹Pyārē bannē K|kē purūṣhārth sē pyārē banē̃gē tō result kyā hōgī  ?

²⁰If you want to be loved through your effort to be loved, what would be theresult?

²²Aur hī pyārē bannē key|kī bajāy bāpdādā K|kē dil rūpī takht sē dūr hō jāyēṅgē .

²¹Instead of being loved, you would become even more distant from BapDada’s heart-throne.

²³Isliē yah purūṣhārth nahī̃ karnā hai .

²²This is why you must not make that effort.

²⁴Kōī bhī nyārī chīz pyārī zarūrahōtī hai .

²³Anything that is unique is definitely loved by everyone.

²⁵Is saṅgaṭhan mē̃ agar kōī nyārī chīz dikhāī dē tō sabhī kā lagāv aur sabhī kā pyār us taraph chalā jāyēgā .

²⁴If someone in this gathering is visible as unique, then everyone's attachment and everyone's love would be drawn to that one.

²⁶Tō āp bhī nyārē banō .

²⁵So you must become unique.

²⁷Sahaj purūṣhārth hai nā .

²⁶This is easy effort, is it not?

²⁸Nyārē nahī̃ ban pātē haĩ , iskā kāraṇ kyā hai  ?

²⁷What is the reason why you are not able to become unique and detached?

²⁹Ājkal kā lagāv sārī duniyā mē̃ kis kāraṇ sē hōtā hai  ?

²⁸What is the reason for everyone in the world having attachment?

³⁰ ( attraction par ) attraction bhī svārtha sē hai .

²⁹(Attraction.)Attraction is also through selfishness.

³¹Is samay kā lagāv snēh sē nahī̃ lēkin svārtha sē hai .

³⁰At present, people do not have attachment out of love but out of selfishness.

³²Tō svārtha K|kē kāraṇ lagāv aur lagāv K|kē kāraṇ nyārē nahī̃ ban saktē .

³¹Because of selfishness, there is attachment and because of attachment, they are not able to be detached.

³³Tō uskē liyē kyā karnā paṛē  ?

³²So what do you have to do for this?

³⁴Svārtha kā arth|earth kyā hai  ?

³³What is the meaning of "swarth" (selfishness)?

³⁵Svārtha arthāt sva K|kē rath kō svāhā karō .

³⁴Swarth means to sacrifice the chariot (rath) of the self (swa).

³⁶Yah jō rath arthāt dēh-abhimān , dēh key|kī smr̥iti , dēh kā lagāv lagā huā hai .

³⁵This is the chariot of body consciousness, the awareness of the body and attachment to the body.

³⁷Is svārtha kō kaisē khatm karē̃gē  ?

³⁶How will you finish this selfishness?

³⁸Uskā sahaj purūṣhārth , ‘ svārtha ’ śhabda K|kē arth|earth kō samjhō .

³⁷The easy effort for that is to understand the meaning of the word, "swarth".

³⁹Svārtha gayā tō nyārē ban hī jāyēṅgē .

³⁸Once the selfishness has been removed, you will surely become detached and unique.

⁴⁰Sirph ēk arth|earth kō jānnā hai , jānkar arth-svarūp bannā hai .

³⁹You simply have to understand this one meaning. ⁴⁰Recognise its meaning and become an embodiment of it.

⁴¹Tō ēk hī śhabda kā arth|earth jānnē sē sadā ēk K|kē aur ēkras ban jāyēṅgē .

⁴¹By knowing the meaning of one word, you will always belong to One and become constant in your stage.

⁴²Achchhā .

⁴²Achcha.

⁴³Āj teachers K|kē udghāṭan kā din hai .

⁴³Today, it is the inauguration of theteachers’ bhatthi.

⁴⁴Sampūrṇ āhuti ḍālnē key|kī sāmarthya hai  ?

⁴⁴Do you have the courage to make the final sacrifice?

⁴⁵Yah group incharge teachers kā hai nā .

⁴⁵This is agroup of "teachers in-charge".

⁴⁶Abhī haĩ vā bannē vālī haĩ  ?

⁴⁶Are you that now or are you going to become that?

⁴⁷Mukhya dhārṇā yahī hai vi sadaiv apnī sampūrṇ sthiti kā vā apnē sampūrṇ svarūp kā āhvān kartē rahō .

⁴⁷The main dharna you should have is that you must constantly continue to invoke your final stage and your final perfect form.

⁴⁸Jaisē kōī kā āhvān kiyā jātā hai tō buddhi mē̃ vahī smr̥iti mē̃ rahtā hai nā .

⁴⁸When you invoke someone, that consciousness remains in your intellect all the time.

⁴⁹Is rīti sē sadaiv apnē sampūrṇ svarūp kā āhvānakaratē rahē̃gē tō sadaiv vahī smr̥iti mē̃ rahēgā .

⁴⁹Similarly, if you constantly continue to invoke your perfect form, then, that will be in your consciousness all the time.

⁵⁰Aur isī smr̥iti mē̃ rahnē K|kē kāraṇ result kyā hōgī  ?

⁵⁰And what would be theresult of staying constantly in this consciousness?

⁵¹Yah jō āvāgaman kā chakra chaltā rahtā hai  ; āvāgaman kā chakra kaunsā  ?

⁵¹You would be liberated from the cycle of coming and going. ⁵²Which cycle of coming and going?

⁵²Kabhī ūñch sthiti mē̃ ṭhahartē hō , kabhī nīchē ā jātē hō .

⁵³Sometimes, you are stable in an elevated stage, and sometimes you come down.

⁵³Yah jō ūpar-nīchē ānē - jānē kā āvāgaman kā chakra hai is chakra sē mukt hō jāyēṅgē .

⁵⁴You will be liberated from this cycle of coming and going, that is, of fluctuation.

⁵⁴Vah lōg janm - maraṇ K|kē chakra sē chhūṭnē chāhtē haĩ aur āp lōg yah jō smr̥iti aur vismr̥iti kā āvāgaman kā chakra hai , issē mukt hōnē kā purūṣhārth kartē hō .

⁵⁵Those people make effort to be liberated from the cycle of birth and death, whereas you people make effort to be liberated from the cycle of remembering and forgetting.

⁵⁵Tō sadaiv apnē sampūrṇ svarūp kā āhvānakaranē sē āvāgaman sē chhūṭ jāyēṅgē arthāt in vyarth bātō̃ sē kinārā karnē sē sadaiv chamaktā huā lucky sitārā ban jāyēṅgē .

⁵⁶By constantly invoking your perfect form, you become liberated from this coming and going, that is, by stepping away from all those wasteful aspects, you become a constantly sparkling,lucky star.

⁵⁶Incharge teacher bannē kē liē pahlē apnī ātmā key|kī battery charge karō .

⁵⁷In order to become a "teacher in-charge", you must firstcharge the battery of your soul.

⁵⁷Jitnī jiskī battery charge hai utnā hī achchhā incharge teacher ban saktī hai . ⁵⁸Samjhā  ?

⁵⁸The more someone's battery ischarged, the better a “teacher-in-charge" she is able to be.

⁵⁹Jab yah yād āyē ki maĩ incharge hū̃ , tō pahlē yah apnē sē pūchhō ki mērī battery charge huī hai  ?

⁵⁹Do you understand? ⁶⁰When you remember that you are an "in-charge", ask yourself: Is mybattery charged?

⁶⁰Agar battery charge kam hōgī tō incharge teacher mē̃ bhī utnī kamī dikhāī dēgī .

⁶¹If the battery is not charged so much, there would be that much weakness visible in the "in-charge"teacher.

⁶¹Tō ab kyā karnā hai  ?

⁶²So, what do you have to do now?

⁶²Achchhī tarah sē battery charge karkē phir incharge bankar jānā .

⁶³Charge your battery very well, and then become an "in-charge" before you leave here.

⁶³Aisē hī sirph incharge nahī̃ ban karajānā .

⁶⁴Do not simply become an "in-charge" before you go.

⁶⁴Agar battery charge K|kē binā incharge banē̃gī tō kyā hōgā  ?

⁶⁵What would happen if you become an "in-charge" withoutcharging your battery?

⁶⁵Charge akṣhar K|kē dō-tīn matlab hōtē haĩ .

⁶⁶There are three meanings to the word "charge".

⁶⁶Ēk hōtā hai battery charge , dūsrā charge arthāt duty bhī hōtā hai aur tīsrā charge arthāt dōṣh kō kahtē haĩ . ⁶⁷Kōī par charge lagātē haĩ nā .

⁶⁷One is tocharge the battery, the second charge is a duty and the thirdcharge is to be accused of something: someone can be charged with something.

⁶⁸Tō incharge hōnē sē agar battery charge hai tō phir incharge yathārth rīti bantē haĩ .

⁶⁸So if yourbattery is charged when you are an "in-charge", you can be an accurate "in-charge".

⁶⁹Agar battery charge nahī̃ , yathārth rūp nahī̃ tō phir bhinn-bhinn cārjēz lag jātē haĩ .

⁶⁹If yourbattery is not charged, if you do not have the accurate form, you will becharged with many different things.

⁷⁰Tō ab samjhā , kaisē incharge banē̃gē  ?

⁷⁰So, do you now understand how you have to become an "in-charge"?

⁷¹Dharmarājpurī mē̃ pahlē charge lagākar phir sazādēṅgē .

⁷¹In the land of Dharamraj, you will first becharged, and then there will be punishment.

⁷²Tō agar battery charge nahī̃ hōgī tō charges lagē̃gī .

⁷²So if your battery is notcharged, there will be charges.

⁷³Abhī aisē bankar jānā jō sabhī key|kī nigāhō̃ mē̃ yah group ā jāyē .

⁷³Now, become such that thisgroup comes into everyone’s vision.

⁷⁴Sabhī anubhav karē̃ ki baṛē tō baṛē lēkin chhōṭē subhān allāh .

⁷⁴Everyone should experience the seniors to be the seniors, but the young ones to be equal to God.

⁷⁵Aisā lakṣhya rakh , bhaṭṭhīsē aisē hī lakṣhaṇ dhāraṇ karkē jānā .

⁷⁵Whilst keeping this aim, imbibe these qualifications before you go from this bhatthi.

⁷⁶Aisā kōmal hōnā hai jō apnē kō jahā̃ mōṛnē chāhō vahā̃ mōṛ saktē hō .

⁷⁶You have to be so tender that you are able to mold yourself wherever you wish.

⁷⁷Kōmal chīz kō jahā̃ mōṛnē chāhtē haĩ vahā̃ mōṛ saktē haĩ . ⁷⁸Lēkin sakht kō kōī mōṛ nahī̃ sakē̃gē .

⁷⁷Anything that is tender can be molded as you wish, but anything that is hard cannot be molded.

⁷⁹Kōmal bannā hai lēkin kis mē̃  ?

⁷⁸So you have to be tender, but in which aspect?

⁸⁰Saṅskār mōṛnē mē̃ kōmal banō . ⁸¹Lēkin kōmal dil sē bachkar rahnā .

⁷⁹Become tender in molding your sanskars, but protect yourself from having a tender heart.

⁸²Yah lakṣhya aur lakṣhaṇ dhāraṇ karkē jānā hai .

⁸⁰Imbibe this aim and these qualifications before you go.

⁸³Is snēhī aur sahyōgī bannē vālē group K|kē liyē salōgan hai - ‘ adhikārī banē̃gē aur adhīnatā kō miṭāyēṅgē ’ .

⁸¹Theslogan for this group who are to be loving and co-operative is: We will claim the right and finish being dependent.

⁸⁴Kabhī adhīn nahī̃ bannā - chāhē saṅkalpō̃ K|kē , chāhē māyā K|kē .

⁸²You must never be dependent on your thoughts, to Maya or to any other form.

⁸⁵Aur bhī kōī rūpō̃ K|kē adhīn nahī̃ bannā .

⁸³Move along whilst having a right over your body.

⁸⁶Is śharīr K|kē bhī adhikārī bankar chalnā aur māyā sē bhī adhikārī ban uskō apnē adhīn karnā hai . ⁸⁷Sambandh key|kī adhīnatā mē̃ bhī nahī̃ ānā hai . ⁸⁸Chāhē laukik , chāhē īśhvarīy sambandh key|kī bhī adhīnatā mē̃ na ānā .

⁸⁴Also claim a right over Maya and make her subservient to you. ⁸⁵You must not be subservient even in terms of relationships: do not be subservient whether in worldly relationships or Godly relationships.

⁸⁹Sadā adhikārī bannā hai .

⁸⁶Always be one who has a right.

⁹⁰Yah salōgan sadaiv yād rakhnā .

⁸⁷Constantly remember thisslogan.

⁹¹Aisā bankar K|kē hī nikalnā .

⁸⁸I have to become this before I leave here.

⁹²Jaisē kahāvat hai nā ki mān sarōvar mē̃ nahānē sē pariyā̃ ban jātē thē .

⁸⁹There is the saying, "By bathing in the Mansarovar Lake, one becomes an angel".

⁹³Is group kō bhī bhaṭṭhīrūpī jñānamānasarōvar mē̃ nahākar phariśhtā bankar nikalnā hai .

⁹⁰Thisgroup also has to bathe in the lake of knowledge of this bhatthi and emerge from it as angels.

⁹⁴Jab phariśhtā ban gayā tō phariśhtē arthāt prakāśhmay kāyā . ⁹⁵Is dēh key|kī smr̥iti sē bhī parē .

⁹¹When you become angels, you have a body of light and you even remain beyond the consciousness of your body.

⁹⁶Unkē pāṅw arthātbuddhiis pāñch tatva K|kē ākarṣhaṇ sē ūñchī arthāt parē hōtī hai .

⁹²Your feet, that is, your intellect is beyond, that is, it is beyond the attraction of the five elements.

⁹⁷Aisē phariśhtō̃ kō māyā va kōī bhī māyāvī touch nahī̃ kar sakē̃gē .

⁹³No type of Maya or anyone that has Maya would be able totouch such angels.

⁹⁸Tō aisē bankar jānā jō na kōī māyāvī manuṣhya , na māyā touch kar sakē . ⁹⁹Kumāriyō̃ key|kī mahimā bahut gāī huī hai .

⁹⁴So, before you leave here, become such that no type of Maya or any person who has Maya cantouch you.

¹⁰⁰Lēkin kaunsī kumārī  ?

⁹⁵Kumaris are praised a great deal.

¹⁰¹Brahmākumāriyō̃ key|kī mahimā gāī huī hai .

⁹⁶However, which kumaris are praised?

¹⁰²Brahmākumārī arthāt brahmā bāp kō pratyakṣha karnē vālī kumārī .

⁹⁷Praise is sung of the Brahma Kumaris. ⁹⁸A Brahma Kumari means a kumari who reveals Father Brahma.

¹⁰³Jō teachers bantī haĩ unhō̃ kō sirph pvāinṭabuddhimē̃ nahī̃ rakhnī hai vā varṇan karnī hai lēkin point rūp bankar point varṇan karnī hai .

⁹⁹Those who becometeachers must not simply keep the points in their intellect or speak about them, but they have to become the form of thepoint and then speak about that point.

¹⁰⁴Agar svayã point sthiti mē̃ sthit nahī̃ hōṅgē tō point kā kōī prabhāv nahī̃ paṛēgā .

¹⁰⁰If you yourself are not stabilised in the form of thepoint, the points you speak of will not create any impact.

¹⁰⁵Isliē pvāinṭ ikaṭṭhīkaranē kē sāth apnā point rūp bhī yād kartē jānā .

¹⁰¹Therefore, together with accumulatingpoints, you must also remember your form of a point.

¹⁰⁶Jab kāpiyā̃ bhartī hō tō kāpī kō dēkh yah sab check karnā ki sākār brahmā bāp K|kē charitrō̃ key|kī kāpī banī hū̃  ?

¹⁰²When you fill in your note books, check whether you have become acopy of the divine activities of corporeal Father Brahma.

¹⁰⁷Kāpī jō kī jātī hai vah tō hūbahū hōgī nā .

¹⁰³Anything that iscopied would be identical, would it not?

¹⁰⁸Aisē bāp samān dikhāī paṛō .

¹⁰⁴So, you should be visible as being the same as the father.

¹⁰⁹Sunāyā thā nā ki jitnī samāntā hōgī utnī sāmnā karnē key|kī śhakti hōgī .

¹⁰⁵You were told that to the extent you become equal to the Father, accordingly, you have the power to face.

¹¹⁰Samāntā lānē sē sāmnā karnē key|kī śhakti svataḥ ā jāyēgī .

¹⁰⁶By bringing about equality, you automatically develop the power to face.

¹¹¹Achchhā .

¹⁰⁷Achcha.

¹¹²Yah group cum|kam nahī̃ hai .

¹⁰⁸This group is no less.

¹¹³Itnā baṛā śaktidal jab kōnē-kōnē mē̃sarvisapar phail jāyēgā tō kyā hōgā  ?

¹⁰⁹What will happen when such a large shakti army spreads to every corner?

¹¹⁴Āvāz buland hō jāyēgā - brahmākumāriyō̃ key|kī jay .

¹¹⁰The sound will spread: Victory to the Brahma Kumaris.

¹¹⁵Abhī tō gāliyā̃ dētē haĩ nā .

¹¹¹At present, people only insult you.

¹¹⁶Yahā̃ hī āp lōgō̃ K|kē sāmnē mahimā K|kē puṣhp chaṛhāyēṅgē .

¹¹²People will offer flowers of praise to you here.

¹¹⁷Isliē kahā ki aisē bankar K|kē jānā jō dēkhtē hī sabhī K|kē mukh sē yah āvāzabulanda hō nikalē .

¹¹³This is why you are told that you must become like this before you leave here, so that anyone who sees you spreads this sound loudly.

¹¹⁸Is group kō yah practical paper dēnā hai .

¹¹⁴Thisgroup has to take this practical paper.

¹¹⁹Chārō̃ ōr bāpdādā aur madadgār bachchō̃ key|kī jay-jayakār hō jāyē .

¹¹⁵There should be cries of victory of BapDada and His helper children in all directions.

¹²⁰Aisī śhakti hai  ?

¹¹⁶Do you have such power?

¹²¹Ēk K|kē saṅg mē̃ rahnē sē saṅgdōṣh sē chhūṭ jāyēṅgē .

¹¹⁷By staying in the company of One, you are liberated from the influence of bad company.

¹²²Sadaiv cēviṅg karō ki buddhi kā saṅg kiskē sāth hai  ?

¹¹⁸Constantlycheck: Whose company does my intellect have? ¹¹⁹Is it the company of One?

¹²³Ēk kē sāth hai  ? ¹²⁴Agar ēk kā saṅg hai tō anēk saṅgdōṣh sē chhūṭ jāyēṅgē .

¹²⁰If you have the company of One, you are liberated from the many influences of bad company.

¹²⁵Saṅgdōṣh kaī prakār K|kē dōṣh paidā kar dētē haĩ .

¹²¹The influence of bad company creates many types of influences.

¹²⁶Isliē iskā bahut dhyān rakhnā .

¹²²Therefore, pay a lot of attention to this.

¹²⁷Ēk bāp dūsrē ham , tīsrā na kōī .

¹²³There should be only the one Father, I, and no third person.

¹²⁸Jab aisī sthiti hōgī tō phir sadaiv āp lōgō̃ K|kē mastak sē tīsrē nētra kā sākṣhātkār hōgā .

¹²⁴When you have such a stage, everyone will have a vision of the third eye through you.

¹²⁹Yahā̃ kā jō yādgār hai usmē̃ yōg key|kī niśhānī kyā dikhāī hai  ?

¹²⁵What are the signs of yoga in the memorials of this place?

¹³⁰Tīsrā nētra .

¹²⁶The third eye.

¹³¹Agarabuddhimē̃ tīsrā kōī ā gayā tō phir tīsrā nētra bandī jāyēgā .

¹²⁷If a third person enters your intellect, the third eye closes. ¹²⁸Therefore, let the third eye remain constantly open.

¹³²Isliē sadaiv tīsrā nētra khulā rahē , iskē liē yah yād rakhnā ki tīsrā na kōī . ¹³³Achchhā .

¹²⁹For this, remember that there should not be any third person. ¹³⁰Achcha. ¹³¹* * * O M S H A N T I * * *