शुक्रवार 9 अप्रैल 1971 की अव्यक्त मुरली

⁰> ¹09-04-71 ōm śhānti avyakt bāpdādā madhuban

⁰> > 27/09/09 Madhuban Avyakt BapDada Om Shanti 09/04/71

²Avyakt sthiti mē̃ sarv guṇō̃ kā anubhav

¹The experience of all virtues when in the avyakt stage.

³Āvāz sē parē key|kī sthiti priya lagtī hai vā āvāzamē̃ rahnē key|kī sthiti priya lagtī hai  ?

²Do you like the stage of being beyond sound or the stage of staying in sound? ³Which stage do you love more?

⁴Kaunsī sthiti jyādā priya lagtī hai  ?

⁴Can you have both these stages at the same time?

⁵Kyā dōnō̃ hī sthiti ikaṭṭhī rah saktī haĩ  ?

⁵Do you have the experience of that?

⁶Iskā anubhav hai  ? ⁷Yah anubhav kartē samay kaunsā guṇ pratyakṣha rūp mē̃ dikhāī dētā hai  ?

⁶What virtue can be seen practically when you have this experience?

⁸ ( nyārā aur pyārā ) yah avasthā aisī hai jaisē bīj mē̃ sārā vr̥ikṣha samāyā huā hōtā hai , vaisē hī is avyaktasthiti mē̃ jō bhī saṅgamyug K|kē viśhēṣh guṇō̃ key|kī mahimā kartē hō vah sarv viśhēṣh guṇ us samay anubhav mē̃ ātē haĩ . ⁹Kyōṅki master bījrūp bhī haĩ , knowledgeful bhī haĩ .

⁷(Being loving and detached.) ⁸This stage is like the stage of the seed in which the whole tree is merged. ⁹In the same way, in this avyakt stage you experience at that time all those special virtues which you speak about in the confluence age, because you are then amaster seed and also knowledge-full.

¹⁰Tō sirph śhānti nahī̃ lēkin śhānti K|kē sāth-sāth gyān , atīndriya sukh , prēm , ānand , śhakti ādi-ādi sarv mukhya guṇō̃ kā anubhav hōtā hai .

¹⁰So you do not just experience peace, but, as well as peace, you also experience the main virtues of knowledge, supersensuous joy, love, bliss, power, etc.

¹¹Na sirph apnē kō lēkin anya ātmāyē̃ bhī aisī sthiti mē̃ sthit huī ātmā K|kē chēhrē sē in sarv guṇō̃ kā anubhav kartī haĩ .

¹¹Not only do you experience those, but many other souls also experience all those virtues from the face of a soul who is stable in this stage.

¹²Jaisē sākār svarūp mē̃ kyā anubhav kiyā  ?

¹²What did you experience through the corporeal form?

¹³Ēk hī samay sarv guṇ anubhav mē̃ ātē haĩ . ¹⁴Kyōṅki ēk guṇ mē̃ sarv guṇ samāyē huē hōtē haĩ .

¹³You used to experience all the main virtues in the one moment, because all the virtues are merged in one main virtue.

¹⁵Jaisē agyāntā mē̃ ēk vikār kē sāth sarv vikārō̃ kā gahrā sambandh hōtā hai , vaisē ēk guṇ kē sāth mukhya guṇō̃ kā bhī gahrā sambandh hai .

¹⁴Just as in ignorance, all vices are deeply connected with one vice, in the same way, all the main virtues have a deep connection with one main virtue.

¹⁶Agar kōī kahē ki mērī sthiti gyān-svarūp hai  ; tō gyān-svarūp K|kē sāth-sāth anya guṇ bhī usmē̃ sāmayē huē jarūr haĩ .

¹⁵If someone says that he is stable in the stage of an embodiment of knowledge, then, as well as being an embodiment of knowledge, many other virtues are also definitely merged in that stage.

¹⁷Jiskō ēk śhabda mē̃ kaunsī stage kahē̃gē  ?

¹⁶What would you call thisstage in one expression?

¹⁸Master sarvśhaktivān .

¹⁷That of a master almighty authority.

¹⁹Aisī sthiti mē̃ sarv śhaktiyō̃ key|kī dhārṇā hōtī hai .

¹⁸All powers are imbibed through such a stage.

²⁰Tō aisī sthiti banānā - yah hai samāntā , sampūrṇtā key|kī sthiti .

¹⁹So the creation of such a stage is the stage of being equal and complete.

²¹Aisī sthiti mē̃ sthit hōkarasarvisakaratī hō  ?

²⁰Do youserve while stable in that stage?

²²Service karnē K|kē samay jab stage par ātī hō tō pahlē is stage par upasthit hō phir sthūl stage par āō .

²¹When you come onto the stage to doservice, first of all, stabilise yourself in this stage, then come onto the physicalstage.

²³Issē kyā anubhav hōgā  ?

²²What will you experience through this?

²⁴Saṅgaṭhan K|kē bīch hōtē huē bhī alaukik ātmāyē̃ dikhāī paṛē̃gī .

²³Even whilst being in a gathering, you will be seen as an alokik (unique) soul.

²⁵Abhī sādhāraṇ svarūp K|kē sāth-sāth sthiti bhī sādhāraṇ dikhāī paṛtī hai .

²⁴At present, together with having an ordinary form, your stage is also seen as ordinary.

²⁶Lēkin sādhāraṇ rūp mē̃ hōtē asādhāraṇ sthiti vā alaukik sthiti hōnē sē saṅgaṭhan K|kē bīch jaisē allāh lōg dikhāī paṛē̃gē .

²⁵However, by having a unique, extraordinary stage whilst in the ordinary form, you will be seen as the people who belong to Allah whilst being part of a gathering.

²⁷Śhurū-śhurū mē̃ bhī aisī sthiti kā naśhā rahtā thā nā .

²⁶In the beginning, you had the intoxication of such a stage.

²⁸Jaisē sitārō̃ K|kē saṅgaṭhan mē̃ viśhēṣh sitārē hōtē haĩ , unkī chamak , jhalak dūr sē hī nyārī aur pyārī lagtī hai . ²⁹Tō āp sitārē bhī sādhāraṇ ātmāō̃ K|kē bīch mē̃ ēk viśhēṣh ātmāē̃ dikhāī dō .

²⁷Just as in a gathering of stars, the sparkle of special stars is lovely and unique when seen even from a distance, so all of you stars should also be seen as special souls amidst ordinary souls.

³⁰Jab kōī asādhāraṇ vastu sāmnē ā jātī hai tō na chāhtē huē bhī sabhī kā attention us taraph khiñch jātā hai .

²⁸When something extraordinary comes in front of people, then, even against their conscious wish, the attention of all of them is drawn to that.

³¹Tō aisī sthiti mē̃ sthit hō stage par āō jō lōgō̃ key|kī nigāh āp lōgō̃ key|kī taraph svataḥ hī jāyē .

²⁹So, come onto the stage having stabilised yourself in such a stage that people's vision is automatically drawn to you.

³²Stage secretary parichay na dē lēkin āpkī stage svayã hī parichay dē .

³⁰Thestage secretary should not have to give everyone your introduction, but yourstage itself should give your own introduction.

³³Kyā hīrā dhūl mē̃ chhipā huā bhī apnā parichay khud nahī̃ dētā hai  ?

³¹Can a diamond not give its own introduction whilst being hidden in the mud?

³⁴Tō saṅgamyug par hīrē tulya jīvan apnā parichay svayã hī dē saktā hai .

³²So, at the confluence age, a life as valuable as a diamond can automatically give its own introduction.

³⁵Abhī tak key|kī result kyā hai  ?

³³What has been theresult up to now?

³⁶Mālūm hai  ?

³⁴Do you know?

³⁷Abhī kis tulya banē hō  ?

³⁵What value have you reached now?

³⁸Bhāṣhaṇ ādi jō kartē hō uskī result kyā dikhāī dētī hai  ?

³⁶What is theresult of the lectures you give?

³⁹Vartamān samay mē̃ jō number one prajā kahē̃ vah bhī cum|kam nikaltē haĩ .

³⁷At the present time, very fewnumber one subjects emerge.

⁴⁰Sādhāraṇ prajā jyādā nikal rahī hai . ⁴¹Kyōṅki sādhāraṇ rūp kē sāth sthiti bhī bahut samay sādhāraṇ ban jātī hai .

³⁸There are more ordinary subjects that emerge, because, together with having an ordinary form, your stage over a long period of time also becomes ordinary.

⁴²Abhī sādhāraṇ rūp mē̃ asādhāraṇ sthiti kā anubhav svayã bhī karō aur aurō̃ kō bhī karāō .

³⁹Now you yourself must experience the extraordinary stage whilst in the ordinary form and also give this experience to others.

⁴³Bāharmukhtā mē̃ ānē K|kē samay antarmukhtā key|kī sthiti kō bhī sāth-sāth rakhō - yah nahī̃ hōtā .

⁴⁰At the time of becoming extroverted, you must also keep the stage of being introverted. ⁴¹This does not happen.

⁴⁴Yā tō antarmukhī bantē hō yā tō bāharmukhī ban jātē hō .

⁴²Either you become introverted, or you become extroverted.

⁴⁵Lēkin antarmukhī bankar phir bāharmukhī mē̃ ānā - is abhyās kē liē apnē ūpar vyaktigat attention rakhnē key|kī āvaśhyaktā hai .

⁴³However, first of all, become introverted and then become extroverted. ⁴⁴You need to pay individualattention to yourself in order to practise this.

⁴⁶Bāharmukhtā key|kī ākarṣhaṇ antarmukhtā key|kī sthiti sē jyādā hōtī hai .

⁴⁵There is greater attraction to being extroverted than to the stage of being introverted.

⁴⁷Iskā kāraṇ yah hai ki sadaiv apnē śhrēṣhṭh svarūp vā śhrēṣhṭh naśhē mē̃ sthit nahī̃ rahtē .

⁴⁶The reason for this is that you do not always remain stable in your elevated form or elevated intoxication.

⁴⁸Isliē sthiti powerful nahī̃ hōtī hai .

⁴⁷Therefore, your stage does not becomepowerful.

⁴⁹Knowledgeful kē sāth powerful bhī bankar knowledge dō tō anēk ātmāō̃ kō anubhavī banā sakē̃gē .

⁴⁸Together with beingknowledge-full, become powerful and then give knowledge and you will be able to make many souls experienced.

⁵⁰Abhī sunānē vālē bahut haĩ lēkin anubhav karānē vālē cum|kam haĩ .

⁴⁹At present, there are many who relate knowledge, but very few who give an experience.

⁵¹Sunānē vālē tō anēk haĩ hī , lēkin anubhav karānē vālē sirph āp hī hō .

⁵⁰There are many who relate knowledge (outside knowledge), but you are the only ones who can give an experience.

⁵²Tō jis samay service kartī hō us samay yahī lakṣyarakhō ki gyān - dān kē sāth apnē vā bāp K|kē guṇō̃ kā dān bhī karnā hai .

⁵¹At the time of doingservice, have the aim that, whilst giving a donation of knowledge, you also have to donate the virtues of the Father and the self.

⁵³Guṇō̃ kā dān sivāy āp lōgō̃ K|kē anya kōī kar nahī̃ saktā .

⁵²No one except you can give a donation of virtues.

⁵⁴Isliyē svayã sarv guṇō̃ K|kē anubhav-svarūp hōṅgē tō anya kō bhī anubhavī banā sakē̃gē .

⁵³Therefore, if you are an embodiment of the experience of all virtues, you will be able to make many others experienced too.

⁵⁵Kamal puṣhp K|kē samān banē hō  ?

⁵⁴Have you become like a lotus flower?

⁵⁶Apnē jīvan kā hī chitra dikhāyā hai nā .

⁵⁵It is the image of your life that has been portrayed, is it not?

⁵⁷Ki aur kōī mahārathiyō̃ K|kē jīvan kā chitra hai  ?

⁵⁶Or, is it the image of the life of some other maharathis?

⁵⁸Hamārā chitra hai - aisē hī vahatē haĩ nā .

⁵⁷You say that it is your image, do you not?

⁵⁹Chitra kyō̃ banāyā jātā hai  ?

⁵⁸Why are images created?

⁶⁰Charitra kā hī chitra bantā hai .

⁵⁹An image is created of the lifestyle and activity.

⁶¹Tō aisē charitravān hō tab tō chitra banāyā hai nā .

⁶⁰So you have such activity and character, and this is why your image has been created.

⁶²Yah ēk hī chitra smr̥iti mē̃ rakhkar her|har karma mē̃ āō tō sadaiv aur sarv bātō̃ mē̃ alipta ( nyārā ) rahē̃gē .

⁶¹Keep this one image in your consciousness whenever you perform any action, and you will be able to remain detached from everything else.

⁶³Yah alpkāl kē liē rahtē hō .

⁶²At present, you only remain in this stage temporarily.

⁶⁴Kitnā bhī , kaisā bhī vātāvaraṇ hō , kaisā bhī vāyumaṇḍal hō lēkin sirph yah chitra bhī yād rakhō tō vāyumaṇḍal sē nyārē rahē̃gē .

⁶³No matter what the atmosphere is like, simply remember this image, and you will be able to remain detached from that atmosphere.

⁶⁵Abhī vāyumaṇḍal kā prabhāv kahā̃-kahā̃ paṛ jātā hai .

⁶⁴At present, you become influenced by the atmosphere.

⁶⁶Lakṣyabahut ūñchā hai ki ham pañch tatvō̃ kō bhī pāvan karnē vālē haĩ , parivartan mē̃ lānē vālē haĩ .

⁶⁵You have the very elevated aim of being the ones who will even purify the five elements, that you will transform them.

⁶⁷Vah vāyumaṇḍal K|kē vaśh kabhī hō saktē haĩ  ?

⁶⁶So, can you come under the influence of that atmosphere?

⁶⁸Parivartan karnē vālē hō , na ki prakr̥iti K|kē ākarṣhaṇ mē̃ ākar parivartan mē̃ ānē vālē hō .

⁶⁷You are those who bring about transformation, not ones who are transformed due to the attraction of matter.

⁶⁹Phir kamal puṣhp K|kē samān sadākāl rah sakē̃gē .

⁶⁸Only then would you be able to remain like a lotus flower all the time.

⁷⁰Āj is group kā kaunsā din hai  ?

⁶⁹What day is it for thisgroup today?

⁷¹Ab theory pūrī huī . ⁷²Practical paper dēnē jā rahī hō .

⁷⁰Today, the theoretical paper has been completed, and you are now going to take thepractical paper.

⁷³Ab yah group anya sabhī group sē viśhēṣh kyā kārya karkē dikhāyēgā  ?

⁷¹Now, what special task will this group perform compared to the othergroups?

⁷⁴Kitnē samay mē̃ aur kitnē vāris banākar lāyēṅgī  ?

⁷²How many heirs will you create and in how much time and bring them here?

⁷⁵Thōṛē samay mē̃ anēkō̃ kō banāyēṅgī .

⁷³You will make many souls heirs in a short time, will you not?

⁷⁶Inhōnnē vāydē tō bahut kiyē haĩ .

⁷⁴You have made many promises.

⁷⁷Function hī vāydō̃ kā kartē haĩ .

⁷⁵You hold afunction for making promises.

⁷⁸Jitnē vāydē kartī hō un sabhī vāydō̃ kō nibhānē kē liē sirph ēk hī kāydā yād rakhnā .

⁷⁶In order to fulfil all the promises you make, simply remember one principle.

⁷⁹Kaunsā  ?

⁷⁷What is that?

⁸⁰ ( jītē-jī marnā ) bār-bār jītē-jī marnā hōtā hai kyā  ?

⁷⁸(To die alive.) ⁷⁹Do you have to die alive again and again?

⁸¹Bāpdādā sadaiv harēk mē̃ sabhī prakār key|kī ummīdē̃ rakhtē haĩ .

⁸⁰BapDada constantly has every hope in every soul.

⁸²Lēkin ummīdō̃ kō pūrṇ karnē vālē number-vār apnā show dikhātē haĩ .

⁸¹However, those who fulfil these hopes reveal themselves numberwise.

⁸³Isliē is group kō mukhya ēk vāydā yād rakhnā hai .

⁸²This is why thisgroup has to remember one main promise.

⁸⁴Sārē course kā sār kyā thā  ?

⁸³What is the essence of the entirecourse?

⁸⁵Chitrō̃ mē̃ bhī mukhya chitra kaunsā practical mē̃ dikhāyēṅgē jissē bāpdādā kō pratyakṣha kar sakē̃gē  ?

⁸⁴Out of all the pictures which picture would you show everyone in apractical way, through which you can reveal BapDada?

⁸⁶Sabhī śhikṣhāō̃ kā sār batāō .

⁸⁵What is the essence of all the teachings?

⁸⁷Kōī bhī karma sē dēkhnē , uṭhnē , baiṭhnē , chalnē aur sōnē sē bhī phariśhtāpan dikhāī dē .

⁸⁶That you are seen to be angels whilst performing any action: whilst sitting, walking, waking up and sleeping etc.

⁸⁸Sabhī karma mē̃ alaukiktā hō .

⁸⁷There should be this uniqueness, spirituality, in every action.

⁸⁹Kōī bhī laukiktā karma mē̃ vā saṅskārō̃ mē̃ na hō .

⁸⁸There should not be anything worldly in any of your actions or sanskars.

⁹⁰Aisā parivartan kiyā hai  ?

⁸⁹Have you brought about such transformation?

⁹¹Sarvōttamapuruṣārthīkē lakṣhaṇ bhī viśhēṣh hōtē haĩ .

⁹⁰The aim of elevated effort-makers is special.

⁹²Unkā sōchnā , karnā , bōlnā - tīnō̃ hī samān hōtē haĩ .

⁹¹Their thinking, doing and speaking are all equal.

⁹³Vah yah nahī̃ kahē̃gē ki sōchtē tō thē ki yah na karē̃ lēkin kar liyā .

⁹²They would not say: I was thinking that I should not do this, but I did it; no.

⁹⁴Nahī̃ . ⁹⁵Sōchnā , bōlnā , karnā - tīnō̃ hī ēk samān aur bāp samān hō̃ .

⁹³Their thinking, doing and speaking would be equal and similar to that of the Father.

⁹⁶Aisē śhrēṣhṭh puruṣārthībanē hō  ?

⁹⁴Have you become such elevated effort-makers?

⁹⁷Achchhā .

⁹⁵Achcha.

⁹⁸Yah group jitnā hī baṛā hai utnā hī śhaktiśhālī svarūp bankar chārō̃ ōr phail jāyēṅgē tō phir śhaktiyā̃ jay-jayakār key|kī āvāz buland kar saktī haĩ .

⁹⁶If this group becomes as powerful and spreads as much in all directions to the same extent as it is large, the Shaktis can spread the sound of the cries of victory.

⁹⁹Saṅskārō̃ K|kē adhīn bhī nahī̃ hōnā hai .

⁹⁷Do not be subservient to your sanskars.

¹⁰⁰Kōī K|kē snēh K|kē adhīn bhī nahī̃ hōnā hai . ¹⁰¹Vāyumaṇḍal K|kē adhīn bhī nahī̃ .

⁹⁸Do not be subservient to anyone's love or subservient to the atmosphere either.

¹⁰²Samjhā  ?

⁹⁹Do you understand?

¹⁰³Ab aisē śhabda mukh sē tō kyā man mē̃ saṅkalp rūp mē̃ bhī na āē̃ ki - kyā karē̃ , majbūr hū̃ .

¹⁰⁰Do not let such words as, "What can I do, I am compelled?" emerge from your lips, let alone letting them emerge in your thoughts.

¹⁰⁴Chāhē kōī vyakti nē vā vāyumaṇḍal nē majbūr kiyā , lēkin nahī̃ . ¹⁰⁵Majbūr nahī̃ hōnā hai parantu majbūt hōnā hai .

¹⁰¹Even if any individual or the atmosphere compels you, you must not be compelled, but instead, become strong. ¹⁰²Do you understand?

¹⁰⁶Samjhā  ? ¹⁰⁷Phir yah complain na āyē .

¹⁰³There should not be thiscomplaint again.

¹⁰⁸Apnē purūṣhārth key|kī complain bhaṭṭhīkē pahlē kōī nikālī thī  ?

¹⁰⁴Did you complain about your effort before you began the bhatthi? ¹⁰⁵What was that?

¹⁰⁹Vah kyā thī  ? ¹¹⁰Nirbaltā K|kē kāraṇ saṅgdōṣh mē̃ ānā .

¹⁰⁶It was that you became influenced by bad company because you were weak.

¹¹¹Is complain kō complete karkē jā rahī hō  ?

¹⁰⁷Are you going from here having finished thiscomplaint?

¹¹²Kōī bhī aisē saṅg mē̃ nahī̃ ā sakē̃gī .

¹⁰⁸None of you will be able to go into such bad company, will you?

¹¹³Kōī īśhvarīy rūp sē māyā apnā sāthī banānē key|kī kōśhiśh karē tō  ?

¹⁰⁹What if Maya tries to make you her companion in a Godly way?

¹¹⁴Dēkhnā , apnē vāydō̃ kō yād rakhnā .

¹¹⁰Just be careful and remember the promises you have made.

¹¹⁵Nārē jō gāyē haĩ - ’ ’ ēk haĩ , ēk K|kē rahē̃gē , ēk key|kī hī mat par chalē̃gē ’ ’ - yah sadaiv pakkā rakhnā .

¹¹¹Remember the slogans you speak of: We are one, we will belong to One and we will follow the directions of One. ¹¹²Always keep this firm all the time.

¹¹⁶Īśhvarīy rūp sē māyā aisā sāmnē āyēgī jō unkō parakhnē key|kī bahut āvaśhyaktā paṛēgī .

¹¹³Maya will come in front of you in such a Godly way that you will need to recognise her very carefully.

¹¹⁷Parakhnē key|kī śhakti dhāraṇ kar jā rahī hō  ?

¹¹⁴Are you going from here having imbibed the power to discern?

¹¹⁸Sadaiv yah avināśhī rakhnā .

¹¹⁵Always keep this with you eternally.

¹¹⁹Ab result dēkhē̃gē .

¹¹⁶Now, we shall see theresult.

¹²⁰Alpkāl key|kī result nahī̃ dikhānī hai . ¹²¹Sadākāl aur sampūrṇ result dikhānī hai .

¹¹⁷Do not show a temporary result, but show the perfectresult of all time.

¹²²Jō vāydē kiyē haĩ is group nē , himmat bhī rakhī hai parantu un vāydō̃ sē haṭānē mē̃ māyā majbūr karē tō phir kyā karē̃gē  ?

¹¹⁸This group has made promises and maintained courage but what would happen if Maya compels you to break those promises?

¹²³Vāydē tō bahut achchhē kiyē haĩ . ¹²⁴Lēkin samjhō kōī majbūr kar dētē haĩ tō phir kyā karē̃gē  ?

¹¹⁹You have made many good promises, but what will you do if someone compels you otherwise?

¹²⁵Jō khud hī majbūr hō jāyēgā vah phir laṛāī kyā karēgā .

¹²⁰If you yourself are compelled by that, how will you be able to battle?

¹²⁶Sach kiskō kahā jātā hai - - yah mālūm hai  ?

¹²¹Do you know what truth is?

¹²⁷Jō bāt agar saṅkalp mē̃ bhī ātī hō , saṅkalp kō bhī chhipānā nahī̃ hai - iskō kahā jātā hai sach .

¹²²No matter what emerges in your thoughts, not to hide that even in your thoughts is called the truth.

¹²⁸Agar purūṣhārth kar saphaltā bhī lētī hō tō bhī apnī saphaltā vā hār khānē kā dōnō̃ kā samāchār spaṣhṭ sunānā .

¹²³If you make effort and experience success, then, even if you are defeated, telling Baba clearly the news of both situations is the truth.

¹²⁹Yah hai sach . ¹³⁰Sach vālē apnē vāydē pūrā kar sakē̃gē .

¹²⁴Only those who speak the truth will be able to fulfil their promises.

¹³¹Achchhā  !

¹²⁵Achcha. ¹²⁶* * * O M S H A N T I * * *