गुरुवार 20 मई 1971 की अव्यक्त मुरली

⁰> ¹20-05-71 ōm śhānti avyakt bāpdādā madhuban ²Vidhātā , varadātā-pan key|kī stage

⁰> > 22/11/09 Madhuban Avyakt BapDada Om Shanti 20/05/71 ¹The stage of being a bestower of fortune and knowledge and a bestower of blessings.

³Vidhātā aur vardātā - yah dōnō̃ hī guṇ apnē mē̃ anubhav kartē hō  ?

²Do you experience in yourselves both the virtues of a bestower of fortune and a bestower of blessings?

⁴Jaisē bāp vidhātā bhī hai aur vardātā bhī hai , vaisē hī apnē kō bhī dōnō̃ hī prāpti-svarūp samajhtē hō  ?

³Just as Baba is the Bestower of Fortune and Knowledge and the Bestower of Blessings, in the same way, do you consider yourselves to be embodiments of both these attainments?

⁵Jitnā-jitnā vardātā bantē jāyēṅgē utnā hī vardātā ban vardān dēnē key|kī śhakti baṛhtī jāyēgī .

⁴The more you become a bestower of blessings, the more the power to give blessings as a bestower of blessings will increase.

⁶Tō dōnō̃ hī anubhav hōtē haĩ vā abhī sirph vidhātā kā part hai , ant mē̃ vardātā kā part hōgā  ?

⁵Do you experience both these, or do you simply have thepart of being a bestower of knowledge at present, and that you will play thepart of being a bestower of blessings at the end?

⁷Kyā samajhtī hō  ?

⁶What do you think?

⁸ ( kōī nē kahā dōnō̃ part abhī chal rahē haĩ , kōī nē kahā abhī ēk part chal rahā hai ) vardān kin ātmāō̃ kō dētē hō aur vardātā kiskē liē bantē hō  ?

⁷(Some said that both parts are being played at this time, and some said that only one part was being played at present.) ⁸To which souls do you give blessings, and for whom do you become a bestower of blessings?

⁹Ēk hōtā hainôlējakō dēnā , dūsrā hai vardān rūp mē̃ dēnā .

⁹One is to giveknowledge and the other is to give it as a blessing.

¹⁰Tō vidhātā hō yā vardātā hō  ?

¹⁰So, are you a bestower of knowledge or a bestower of blessings?

¹¹Kinhō̃ kō vardān dētī hō  ?

¹¹To whom do you give blessings?

¹²Vidhātā arthāt gyān dēnē vālē tō bantē hī hō , lēkin kahā̃ vidhātā kē sāth - sāth vardātā bhī bannā paṛtā hai .

¹²You become bestowers of knowledge, those who give knowledge anyway, but sometimes, as well as being a bestower of knowledge, you also have to become a bestower of blessings.

¹³Vah kab  ?

¹³When is that?

¹⁴Jab kōī aisī ātmā himmathīn , nirbal lēkin ichchhuk hōtī hai , chāhnā hōtī hai ki ham kuchh prāpti karē̃ . ¹⁵Aisī ātmāō̃ kē liē jñān-dātā bannē K|kē sāth-sāth āp viśhēṣh rūp sē us ātmā kō bal dēnē kē liē śhubh-bhāvnā rakhtē hō vā śhubhchintak bantē hō . ¹⁶Tō vidhātā K|kē sāth-sāth vardātā bhī bantē hō .

¹⁴For such souls who lack courage and are weak, but who have a desire for attaining something; for such souls, as well as being bestowers of knowledge, you especially also have to have pure feelings and good wishes to specially give power to them. ¹⁵So, as well as being bestowers of knowledge, you also become bestowers of blessings.

¹⁷Extra bal apnī taraph sē unkō vardān K|kē rūp mē̃ dētē hō .

¹⁶You give themextra power from yourself in the form of a blessing.

¹⁸Tō vardān bhī dēnā hōtā aur dātā bhī bannā hōtā hai .

¹⁷So you have to give blessings as well as be a bestower.

¹⁹Isliē dōnō̃ hī hō .

¹⁸Therefore, you are both of these.

²⁰Yah anubhav kab kiyā hai  ?

¹⁹Have you ever had this experience?

²¹Bhakti mārg mē̃ sākṣhātkār dvārā vardān prāpt hōtā hai kyōṅki vah ātmāē̃ itnī nirbal hōtī haĩ jō gyān dhāraṇ nahī̃ kar saktī̃ svayã puruṣhārthī nahī̃ ban saktī̃ . ²²Isliē vardān key|kī ichchhā rakhtī haĩ , aur vardān rūp mē̃ unkō kuchh-na-kuchh prāpti hōtī hai .

²⁰On the path of devotion, blessings are received through visions, because those souls are so weak that they are not able to imbibe knowledge. ²¹They themselves are not able to become effort-makers and they therefore have a desire for blessings and they do attain something in the form of blessings.

²³Is rīti jō kamzōr ātmāē̃ āpkē sāmnē ātī haĩ , jin ātmāō̃ key|kī ichchhā kō dēkhkar taras key|kī , rahm key|kī bhāvnā ātī hai . ²⁴Merciful ban apnī sabhī śhakti key|kī madad dē unkō ūñchā uṭhānā - yah hai vardān kā rūp .

²²Therefore, when you see the desires of weak souls who come in front of you and for whom you have feelings of mercy and compassion, you must become merciful, and with the help of all your powers, you must help to uplift them: this is a form of blessing.

²⁵Abhī batāō ki dōnō̃ hī hō yā ēk  ?

²³Now, tell Baba, are you both of these or just one?

²⁶Kōī ātmāō̃ kē prati āp lōgō̃ kō viśhēṣh programme bhī rakhnē paṛtē haĩ , kyōṅki apnī śhakti sē vah dhāraṇ nahī̃ kar pātē haĩ .

²⁴You have to hold specialprogrammes for certain souls, because they are not able to imbibe this through their own power. ²⁵So you are the Shiv Shaktis who give the blessing of power.

²⁷Tō śhakti kā vardān dēnē vālī śhiv-śhaktiyā̃ hō .

²⁶This is why you are told that you now have to do moreservice as a bestower of knowledge.

²⁸Isliē sunāyā ki abhī jyādāsarvisacalanī hai knowledge K|kē vidhātāpan key|kī .

²⁷At the end, there will be very littleservice of giving knowledge, but the service of giving blessings will be greater.

²⁹Ant mē̃ nôlējadēnē key|kī service kam hō jāyēgī , vardān dēnē key|kī sarvisajyādā hōgī . ³⁰Isliē ant K|kē samay vardān lēnē vālī ātmāō̃ mē̃ vahī saṅskār merge hō jāyēṅgē aur vahī merge huē saṅskār dvāpar mē̃ bhakta K|kē rūp mē̃ emerge hōṅgē .

²⁸This is why, at the end, these sanskars willmerge in the souls who receive blessings, and then these merged sanskars willemerge in the copper age, in their form of devotees. ²⁹So, there is now theservice of being a bestower of knowledge and there will later be the service of being a bestower of blessings.

³¹Tō abhīnôlējaarthāt gyān K|kē dātā key|kī service hai , phir vardātā key|kī hōgī .

³⁰Do you understand? ³¹Then, there will not be that much time, nor will souls have that much power.

³²Samjhā  ? ³³Phir itnā samay hī nahī̃ hōgā , na ātmā mē̃ śhakti hōgī .

³²This is why there will be theservice of becoming the bestowers of blessings and giving blessings.

³⁴Isliē vardātā ban vardān dēnē key|kī service hōgī .

³³At present, you do very little of thisservice.

³⁵Abhī yah service cum|kam kartē hō , phir jyādā karnī hōgī .

³⁴Then, you will have to do it to a greater extent.

³⁶Abhī vāris banānē kīsarvisahai , phir hōgī sirph prajā banānē key|kī service .

³⁵Now, you are doing theservice of creating heirs. ³⁶Later, there will only be the service of creating subjects.

³⁷Parantu thōṛē samay mē̃ itnī prajā banānē kē liē vardātā mūrtta bannē kē liē mukhya kyā attention rakhnā paṛē  ?

³⁷However, in order to create so many subjects in a short time, in order to become an embodiment of blessings, to what main aspect do you have to payattention?

³⁸Varadātāmūrta ban thōṛē samay mē̃ anēk ātmāō̃ kō vardān dē sakē̃ , uskē liē kyā karnā paṛē  ?

³⁸What do you have to do to become an embodiment of a bestower of blessings, to be able to give blessings to many souls in a short time?

³⁹Vardātā bannē kē liē mukhya purūṣhārth yahī karnā paṛē , bār-bār jō bhakti mārg mē̃ gāyan kiyā hai ki vārī jāū̃ . ⁴⁰Yah gāyan agar practical mē̃ kar lō tō jiskē ūpar vārī jātē hō vah āpkō bhī sarv vardān dēkar varadātāmūrta banā dētē haĩ .

³⁹In order to become a bestower of blessings, the main effort you have to make is: On the path of devotion, you sang again and again that you would sacrifice yourself completely, and so if you do this in apractical form, the One to whom you sacrifice yourself will give you all blessings and make you an embodiment of blessings.

⁴¹Tō her|har samay , her|har karma mē̃ , her|har saṅkalp mē̃ yah sōchō ki ‘ vārī jāū̃ ’ kā jō vachan diyā thā vah pālan kar rahī hū̃ .

⁴⁰So, at every moment, in every thought and in every action, check whether you are fulfilling the promise you made of sacrificing yourself.

⁴²Tō bāp varadātāmūrta hai nā .

⁴¹The Father is the Bestower of Blessings.

⁴³Āp sabhī bhī bāp samān varadātāmūrta ban jātē hō .

⁴²So, all of you also become bestowers of blessings the same as the Father.

⁴⁴Tō itnī checking kartē hō  ?

⁴³So, do you do that muchchecking?

⁴⁵Ēk saṅkalp bhī kiskē prati na hō , jō bhī saṅkalp uṭhtā hai usmē̃ bāp kē prati kurbān kā , vārī jānē kā rahasya bharā huā hō .

⁴⁴You should not have even one thought of anyone else. ⁴⁵Your every thought should have the significance of sacrificing yourself to the Father.

⁴⁶Aisī checking kartē rahō tō phir māyā sāmnā karnē kā sāhas rakh sakēgī  ? ⁴⁷Sāmnā karnē kā sāhas nahī̃ rakhēgī , lēkin bār-bār namaskār kar vidāī lēgī .

⁴⁶If you continue to have suchchecking, Maya would not have the courage to oppose you, but she will instead bow to you again and again and take leave.

⁴⁸Samjhā  ?

⁴⁷Do you understand?

⁴⁹Tō aisā bannē kē liē itnī checking chāhiē .

⁴⁸In order to become like this, you need that muchchecking.

⁵⁰Aur dūsrī bāt - varadānīmūrta bannē kē liē sarv śhaktiyō̃ kō apnē mē̃ dēkhnā chāhiē ki itnā stock jamā kiyā hai jō dūsrē kō dē sakū̃  ?

⁴⁹Secondly, in order to become an embodiment of blessings, you should check whether you have accumulated such astock of all powers within yourself that you are able to give to others.

⁵¹Agar jamā hī nahī̃ kiyā hōgā tō dūsrē kō kyā dēgē  !

⁵⁰If you have not accumulated anything, what can you give to others?

⁵²Tō varadānīmūrta bannē kē liē sarv śhaktiyō̃ kō apnē mē̃ itnā jamā karnā paṛē jō dūsrē kō dē sakē̃ .

⁵¹So, in order to become an embodiment of blessings, fill yourself with all the powers to such an extent that you are able to give to others.

⁵³Itnā jamā kā khātā hai  ?

⁵²Have you got an account of this much accumulation?

⁵⁴Vā kamāyā aur khāyā , yah result hai  ?

⁵³Or, is theresult such that you use it up as you earn it?

⁵⁵Ēk hōtā hai kamāyā aur khāyā - dūsrā hōtā hai jamā karnā aur tīsrā hōtā hai jō itnā bhī nahī̃ kamā saktē jō svayã kō bhī chalā sakē̃ , dūsrē key|kī madad lē apnē kō chalānā paṛtā .

⁵⁴One is to earn and use it up, the second is to earn and accumulate and the third is not to earn enough even for the self; you then have to take help from others in order for you yourself to carry on.

⁵⁶Tō tīsrī stage vā dūsrī stage sē pār huē hō  ?

⁵⁵Have you gone beyond the thirdstage and the second stage?

⁵⁷Vah hai kamāyā aur khāyā .

⁵⁶That is, to earn and use it up.

⁵⁸Aur pahlī stage hai jamā karnā .

⁵⁷The firststage is to accumulate.

⁵⁹Tō rōj apnā bank balance dēkhtē hō  ?

⁵⁸Do you check your bank balance every day?

⁶⁰Bahut bhikhārī bhīkh māṅgnē kē liē āyēṅgē . ⁶¹Tō itnā hī jamā karnā paṛē jō sabhī kō dē sakō .

⁵⁹Many beggars will come to beg, and so you have to accumulate sufficient that you are able to give to everyone.

⁶²Jamā karnā sīkhē hō  ?

⁶⁰Have you learnt how to accumulate?

⁶³Kitnā jamā kiyā hai , khātē sē tō patā lag jātā hai nā .

⁶¹How much have you accumulated? ⁶²You can tell from your account, can you not?

⁶⁴Apnā khātā dēkhā hai  ?

⁶³Have you seen your account?

⁶⁵Kaī aisē bhī hōtē haĩ jō nikāl kar khātē jātē haĩ , mālūm nahī̃ paṛtā hai .

⁶⁴Many are such that they keep withdrawing from their account and use it up and are not aware of anything.

⁶⁶Phir jab achānak khātā dēkhtē haĩ tō samajhtē haĩ ki yah kyā hō gayā  !

⁶⁵However, when they suddenly see their account, they think: What happened?

⁶⁷Aisē tō yahā̃ hōṅgē hī nahī̃ .

⁶⁶There wouldn’t be such ones here.

⁶⁸Achchhā .

⁶⁷Achcha.

⁶⁹Jamā kiyē huē khātē vālē kā viśhēṣh guṇ vā karttavya kyā dikhāī dēgā  ?

⁶⁸What special virtue and task are visible in those who have an account of accumulation?

⁷⁰Jiskē pās|pass khajānā jamā hōgā uskī sūrat sē ēk tō vartamān aur bhaviṣhya arthāt īśhvarīy naśhā aur nārāyaṇī naśhā dikhāī dēgā aur unkē nayanō̃ vā mastak sē sarv ātmāō̃ kō spaṣhṭ apnā naśhā dikhāī dēgā . ⁷¹Yah jamā hōnē vālē key|kī niśhānī dikhāī dēgī .

⁶⁹From the faces and the features of those who have accumulated the treasures, you will be able to see the intoxication of the present time and the intoxication of the future; that is, you will clearly be able to see in the eyes and on the forehead of such souls Godly intoxication and the intoxication of becoming Narayan.

⁷²Unkī sūrat hī serviceable hōgī , sūrat hī sarvisakaratī rahēgī .

⁷⁰This is the sign that is visible in those who have accumulated an account.

⁷³Jiskē pās|pass jāstī athavā cum|kam jamā hōtā hai tō vah bhī unkī sūrat sē dikhāī dētā hai .

⁷¹Their face will beserviceable. ⁷²Their faces will continue to do service.

⁷⁴Tō jamā kiē huē key|kī sūrat vā mūrat sē hī mālūm paṛ jātā hai .

⁷³From each one’s face you can see whether each one has accumulated a little or a lot.

⁷⁵Jaisē jaṛ chitra banātē haĩ tō unmē̃ bhī kaī aisē chihna dikhātē haĩ jō un jaṛ chitrō̃ sē bhī anubhav hōtā hai . ⁷⁶Vah bōltē tō nahī̃ hai , lēkin sūrat vā mūrt sē anubhav hōtā hai . ⁷⁷Vaisē hī āpkī yah sūrat her|har saṅkalp , her|har karma kō spaṣhṭ karēgī .

⁷⁴You can tell from the face and the features of someone what he has accumulated. ⁷⁵Just as you have this experience from the non-living images - they do not say anything, but you have this experience from their faces and their features - in the same way, your face will make your every thought and your every action clear.

⁷⁸Tō apnē āp kō aisā check karō ki mērī sūrat sē kōī bhī ātmā kō naśhā va niśhānā dikhāī dētā hai  ?

⁷⁶Socheck yourself in this way: Is every soul able to see the intoxication and the goal from your face?

⁷⁹Jaisē kōī ūñch kul kā bachchā hōtā hai tō vah bhalē garīb ban jāyē lēkin uskī jhalak aur phalak dikhātī hai ki yah kōī aisē ūñch kul kā hai .

⁷⁷Even if a wealthy child becomes poor, his sparkle and his intoxication shows that he belongs to an elevated clan.

⁸⁰Vaisē hī jō sadaiv khazānē sē sampann hōgā uskī sūrat sē kabhī chhip nahī̃ saktā .

⁷⁸In the same way, nothing can be hidden on the faces of those who are constantly full of all treasures.

⁸¹Āpkē pās|pass darpaṇ hai  ? ⁸²Sadaiv sāth rakhtē hō  ?

⁷⁹You have the mirror, but do you constantly keep it with you?

⁸³Her|har samay darpaṇ dēkhtē rahtē hō  ?

⁸⁰Do you continue to look in the mirror every moment?

⁸⁴Kaī aisē bhī hōtē haĩ jinkō bār-bār darpaṇ dēkhnē key|kī āvaśhyaktā bhī nahī̃ hōtī hai .

⁸¹Many are such that they do not need to look in the mirror again and again.

⁸⁵Tō āp second-second dēkhtē hō vā dēkhnē key|kī āvaśhyaktā hī nahī̃ paṛtī  ?

⁸²So, do you look in the mirror everysecond, or do you not need to look in it?

⁸⁶Jab tak apnī checking kā natural abhyās hō jāyē tab tak bār-bār checking karnī paṛtī hai .

⁸³Until you have developed anatural practice of checking yourself, you must continue tocheck yourself again and again.

⁸⁷Dhīrē-dhīrē phir aisē ban jāyēṅgē jō bār-bār dēkhnē key|kī bhī darkār nahī̃ paṛēgī .

⁸⁴Gradually, you will become such that you will not repeatedly need to look in the mirror.

⁸⁸Sadaiv sajē-sajāyē hī rahē̃gē .

⁸⁵You will remain constantly decorated.

⁸⁹Jab tak yah sadaiv sajē-sajāyē rahnē key|kī ādat paṛ jāyē tab tak bār-bār apnē kō dēkhnā aur banānā paṛtā hai .

⁸⁶Until you develop the habit of remaining decorated, you have to look in the mirror again and again and also put your decoration right.

⁹⁰Jab dō-chār bār dēkh liyā ki jab māyā kisī bhī prakār sē , kis bhī rīti sē mērē śhrr̥iṅgār kō bigāṛ nahī̃ saktī , phir bār-bār dēkhnē key|kī zarūrat hī nahī̃ .

⁸⁷When you have seen that for two to four times Maya has not been able to spoil your decoration, you will no longer need to look in the mirror again and again.

⁹¹Phir tō apnā sākṣhātkār dūsrō̃ K|kē dvārā bhī āpkō hōtā rahēgā .

⁸⁸You will then continue to have a vision of yourself through others.

⁹²Dūsrē svayã varṇan karē̃gē , guṇ gān karē̃gē .

⁸⁹Others will speak of this and sing your praise. ⁹⁰Achcha.

⁹³Achchhā . ⁹⁴Sabhī vijayī ratna hō nā .

⁹¹All of you are victorious jewels, are you not?

⁹⁵Vijayī ratna tō hō , lēkin vijay key|kī mālā kitnī apnē galē mē̃ ḍālī hai , vah bhī dēkhnā paṛē .

⁹²You are victorious jewels anyway, but you also have to see how many garlands of victory you have around your neck.

⁹⁶Yah vijay key|kī mālā din - pratidin baṛhtī jātī hai .

⁹³These garlands of victory continue to increase day by day.

⁹⁷Tō baṛh rahī hai aur kahā̃ tak baṛhī hai - yah bhī dēkhnā paṛē .

⁹⁴They are increasing, but you also have to check to what extent they have increased.

⁹⁸Jab mālā lambī hōtī hai tō phir kyā kartē haĩ  ?

⁹⁵When a garland is long, what do people do?

⁹⁹Double karkē ḍāltē haĩ , jissē sārā śhrr̥iṅgār sundar ban jātā hai .

⁹⁶They put it around their neck twice, and this makes the decoration looks beautiful.

¹⁰⁰Tō itnī baṛī mālā apnē galē mē̃ ḍālī hai  ?

⁹⁷So have you put such a long garland around your neck?

¹⁰¹Yah bhī check karō ki āj K|kē din mērē vijay key|kī mālā mē̃ kitnē vijayī ratna baṛhē .

⁹⁸Socheck by how many were jewels of victory increased in the garland of victory.

¹⁰²Achchhā . ¹⁰³Dr̥iṣhṭi sē sr̥iṣhṭi badaltī hai - yah bhī abhī key|kī kahāvat hai .

⁹⁹The saying that the world changes through one's vision applies to this time.

¹⁰⁴Kaisī bhī tamōguṇī vā rajōguṇī ātmāyē̃ āyē̃ , lēkin āpkī satōguṇī dr̥iṣhṭi sē unkī sr̥iṣhṭi , unkī sthiti badal jāyē , unkī vr̥itti badal jāyē .

¹⁰⁰No matter how tamoguni and rajoguni the souls that come in front of you may be their world, their stage and their attitude should change through your satoguni vision.

¹⁰⁵Āgē chalkar yah anubhav bahut ātmāyē̃ karē̃gī .

¹⁰¹As you progress further, many souls will have this experience.

¹⁰⁶Jaisē yādgār dikhāyā huā hai ki tīnō̃ lōkō̃ kā sākṣtkār karāyā .

¹⁰²In the memorials, it is shown that they were given a vision of the three worlds.

¹⁰⁷Yah bhī abhī kā gāyan hai .

¹⁰³This is praise of the present time.

¹⁰⁸Āp lōgō̃ K|kē sāmnē ānē sē dr̥iṣhṭi dvārā unhō̃ kō tīn lōk tō kyā apnī pūrī jīvan kahānī kā mālūm paṛ jāyē .

¹⁰⁴When they come in front of you, they will know through your vision, not just about the three worlds, but also about their complete life story.

¹⁰⁹Jaisē śhurū mē̃ sthāpanā K|kē samay gyān kīsarvisaitanī nahī̃ thī , nazarasē nihāl kartē thē . ¹¹⁰Tō ant mē̃ bhī gyān kīsarvisakaranē kā maukā nahī̃ milēgā .

¹⁰⁵Just as at the beginning, at the time of establishment, there was not so muchservice through knowledge, but you used to take everyone beyond with just your glance, so too, at the end, you will not have a chance to doservice through knowledge.

¹¹¹Jō ādi huā hai vahī ant mē̃ āp lōgō̃ dvārā chalnā hai .

¹⁰⁶Whatever happened in the beginning is what will happen through you at the end.

¹¹²Jaisē vr̥ikṣha kā pahlē bīj pratyakṣha rūp mē̃ hōtā hai , bīch mē̃ vah bīj merge hō jātā hai , phir ant mē̃ vahī bīj pratyakṣha rūp mē̃ dikhāī dētā hai . ¹¹³Tō āp ādi ātmāō̃ mē̃ bhī jō pahlā foundation paṛā huā hai vahīsarvisaanta mē̃ bhī hōnī hai .

¹⁰⁷Just as the seed of a tree is first visible, then, in between, it becomesmerged, and at the end, that tree is visible in a practical form, so too, the firstfoundation that was laid in you souls of the beginning, that service has to take place again at the end. ¹⁰⁸Achcha.

¹¹⁴Achchhā .

¹⁰⁹* * * O M S H A N T I * * *