सोमवार 19 जुलाई 1971 की अव्यक्त मुरली

⁰> ¹19-07-71 om shanti avyakt baapdaada madhuban

⁰> > 11/04/10 Madhuban Avyakt BapDada Om Shanti 19/07/71

²simple bano, sample bano

¹Be simple and become asample.

³aaj yeh jo sangathan hua hai, isko kaunsa sangathan kahenge?

²What would you call today's gathering?

⁴is sangathan ka naam karma ke pramaan kaunsa kahenge?

³What would be the name of this gathering according to your actions?

⁵karttavya ke aadhaar par naam bataao?

⁴Say a name based on how you act.

⁶(harek ne naam bataaye) jo sabhi naam bole woh practical mein apna karttavya samajhkar bola?

⁵(Many gave different ideas.) ⁶Did you say the names you gave considering that to be yourpractical activity?

⁷practical mein chal rahe hain to phir kya ho gaye?

⁷If you are doing that in a practical way, then what do you become?

⁸sapoot aur sabootmoorta।

⁸Those who are worthy and embodiments of the proof.

⁹agar practice mein hain to sabootmoorta nahin kahenge, practical mein hain to sapoot aur sabootmoorta donon hi hain।

⁹If you are stillpractising it, you cannot be called embodiments of the proof. ¹⁰If you are it in apractical way, then you are both those who are worthy and also embodiments of the proof.

¹⁰yeh group simple aur sample hai।

¹¹Thisgroup is simple and a sample.

¹¹simple bankar sample dikhaane vaale।

¹²You are those who aresimple and who reveal samples.

¹²simple koi dress aadi mein nahin lekin sabhi baaton mein simple ban sample banne vaale।

¹³You are not just simple in your costume, but you are those who becomesimple in every aspect and become samples.

¹³jaise koi bhi simple cheez agar svachchha hoti hai to apne taraph aakarshit karti hai। ¹⁴is reeti se mansa mein bhi jo sankalp hai, sambandh mein, vyavhaar mein bhi aur rahan-sahan mein bhi sabhi mein simple aur svachchha rahne vaale sample ban apni taraph aakarshitkarte hain।

¹⁴If anything simple is clean, it attracts towards itself. ¹⁵In the same way, if you aresimple and clean (pure) in your thoughts, your relationships and connections, your interactions, and your way of living, that is, if you remainsimple and become a sample, you attract others towards yourself.

¹⁵agar sankalp mein va sambandh mein simple nahin honge to aaltarnet kya honge?

¹⁶If you are notsimple in your thoughts and relationships, what would the alternative be?Simple means ordinary.

¹⁶simple arthaat saadhaaranta। ¹⁷saadhaaranta mein mahaanta ho। ¹⁸jaise baap saakaar srishti mein simple rehte hue aap sabhi ke aage sample bane na।

¹⁷There should be greatness in ordinary things, just as the father remained verysimple whilst living in the corporeal world and became a sample for all of you.

¹⁹ati saadhaaranta hi ati mahaanta ko prasiddha karti hai to saadhaaranta arthaat simple nahin to problem ban jaate hain।

¹⁸The very ordinary things reveal the very great things. ¹⁹So, if you are not ordinary, that is, if you are notsimple, it becomes a problem.

²⁰sankalpon ke bhi problem mein rehte hain।

²⁰Then you have a problem even in thoughts.

²¹rahan-sahan bhi simple na hone ke kaaran auron ke liye va apne liye koi na koi problem ban jaate hain।

²¹Even if your way of living is notsimple, it becomes one problem or another for the self and also for others.

²²to problem banna hai va simple banna hai?

²²So, do you wish to be aproblem, or do you wish to remain simple?

²³problem vaale simple nahin ban sakte।

²³Those who haveproblems cannot be simple.

²⁴to mansa mein bhi simple hon।

²⁴So you should be simple even in your thoughts.

²⁵agar koi mansa mein bhi uljhan hai arthaat problem hai to usko simple kahenge kya?

²⁵If you have any confusion or anyproblems in your mind, would that be called simple?

²⁶jaise dekho, gaandhi ko simple kehte the, lekin simple bankar ke ek sample ban kar to dikhaaya na।

²⁶Look, Gandhiji was said to besimple. ²⁷He became simple and revealed himself as an example, did he not?

²⁷uski simple activity hi mahaanta ki nishaani thi।

²⁸Hissimple activity was a sign of his greatness.

²⁸woh ho gaya had ka act। ²⁹lekin yahaan hai behad ke baap ke bachche ban behad ki act karna।

²⁹That was an act of the limited, but here, you have to be the children of the unlimited Father andact in an unlimited way.

³⁰tum to vishwa ke nimitta ho na।

³⁰You are the instruments responsible for the world.

³¹jaise vishwa behad ka hai, baap behad ka hai, vaise hi jo bhi act karte ho woh behad ki sthiti mein sthit hokar act karna hai।

³¹Just as the world is unlimited and the Father is unlimited, in the same way, whateveract you perform, perform that whilst stabilising yourself in an unlimited stage.

³²woh act hi apne taraph atrekta karta hai।

³²Thisact attracts others towards itself.

³³to aakarshan-moorta banne ke liye kya karna pade?

³³So, in order to be an image that attracts, what do you have to do?

³⁴simple banna pade।

³⁴You have to besimple.

³⁵yahaan daivi sambandh mein bhi agar koi simple nahin banta, problem ban jaata hai to result kya hoti hai?

³⁵Here, in the divine relationships, if you do not remainsimple, if you become a problem, what would be the result?

³⁶sneh aur sahayog se vanchit rah jaate hain।

³⁶You are deprived of love and co-operation.

³⁷jo saadhaaran, simple hote hain uske taraph na chaahte hue bhi sabhi ko sneh aur sahayog dene ki shubh bhaavna hogi।

³⁷Even without wanting to, everyone has the good wishes to give love and co-operation to those who aresimple and ordinary.

³⁸to sarva snehi va sarva se sahayog praapta karne ke liye va sarva ke sahayogi banne ke liye simple banna bahut aavashyak hai।

³⁸So, in order to be loved by all and in order to receive co-operation from all, and in order to be co-operative with everyone, it is very essential to besimple.

³⁹koi problem to nahin hai va svayan problem bane hue to nahin ho?

³⁹You do not have any problems, do you? ⁴⁰Or, you yourself have not become aproblem, have you?

⁴⁰chaahe laukik parivaar mein va vyavhaar mein, chaahe daivi parivaar mein - kab bhi apne mein problem na emerge karo, na koi ke liye problem banaao।

⁴¹Whether in a lokik family or in interaction with others, or in the divine family, never bring up anyproblem in yourself nor create any problems for anyone.

⁴¹agar problem bante ho to seva lene vaale ban jaate ho।

⁴²If you become aproblem, you become one who takes service.

⁴²aap ho eeshvareey sevaadhaari, to sevaadhaari arthaat seva karne vaale, na ki seva lene vaale।

⁴³You are Godly servers, and servers mean those who do service, not those who take service.

⁴³agar seva lene vaale bante ho to naam pramaan karttavya nahin hua na।

⁴⁴If you become those who take service, then your activity is not according to your name.

⁴⁴khudaai-khidmatgaar seva leta nahin, deta hai। ⁴⁵kyonki daata ke bachche hain na।

⁴⁵Godly helpers never take service, they give service, because they are the children of the Bestower.

⁴⁶jaise baap kuchh lete hain kya?

⁴⁶Does the Father take anything?

⁴⁷woh to daata hai na।

⁴⁷He is the Bestower.

⁴⁸agar problem banne ke kaaran seva lete ho to daata ke bachche thahre?

⁴⁸If, because of being aproblem, you are taking service, are you then children of the Bestower?

⁴⁹koi bhi prakaar ki agar extra seva lete ho to yeh kabhi bhi nasha nahin rahega ki ham daata va vardaata ke bachche hain।

⁴⁹If you take any other kind ofextra service, you can never have the intoxication of being children of the Bestower and the Bestower of Blessings.

⁵⁰to yeh pravritti vaala group hai ki nivritti vaale hain?

⁵⁰So, is this agroup of householders, or a group of those who stay in isolation?

⁵¹laukik pravritti to samaapta hui na।

⁵¹Your lokik household has now finished, has it not?

⁵²laukik pravritti ko bhi eeshvareey pravritti mein parivartan kiya hai?

⁵²Have you transformed your lokik household into a Godly household?

⁵³jab tak parivartan nahin kiya hai tab tak alaukik sthiti mein ekras nahin rah sakte।

⁵³Until you transform it, you cannot stabilise yourself in an alokik stage.

⁵⁴isliye kaha tha ki apna naam, roop, gun aur karttavya sadaiv yaad kar phir pravritti mein raho, jisse laukik pravritti parivartan ho।

⁵⁴This is why you were told that, whilst staying in your household, you must constantly remember your name, form, virtue and task, through which the lokik household will be transformed.

⁵⁵sadaiv apne ko sevaadhaari samajhne se rob nahin rahega।

⁵⁵By constantly considering your title to be servers, there will not be any bossiness.

⁵⁶sevaadhaari sadaiv namrachitta, nirmaan rehta hai aur apne ghar ko bhi ghar nahin lekin seva-sthaan samjhega।

⁵⁶Servers constantly have the consciousness of humility and are humble, and they don't consider their home to be a home but a service place.

⁵⁷aur sevaadhaari ka mukhya gun hai tyaag।

⁵⁷The main virtue of a server is renunciation.

⁵⁸agar tyaag nahin to seva bhi nahin ho sakti।

⁵⁸If there isn't renunciation, there cannot be service.

⁵⁹tyaag se tapasveemoorta bante ho।

⁵⁹Through renunciation, you become an embodiment of tapasya.

⁶⁰sevaadhaari ka karttavya hai sadaiv seva mein rehna।

⁶⁰The duty of a server is to remain constantly engaged in service.

⁶¹chaahe mansa seva mein rahe, chaahe vaacha seva mein rahe, chaahe karmana seva mein rahe lekin sevaadhaari arthaat nirantar seva mein tatpar rahne vaale।

⁶¹Whether one does service through the mind, service through words or service through deeds, to be a server means to remain constantly engaged in service.

⁶²woh kabhi bhi seva ko apne se alag nahin samjhenge।

⁶²They never consider service to be separate from themselves.

⁶³nirantar seva ka hi dhyaan rahega।

⁶³They constantly pay attention to service.

⁶⁴isko kehte hain sevaadhaari।

⁶⁴Such souls are called servers.

⁶⁵to apne ko sevaadhaari samjho aur seva-sthaan samajhkar raho, tyaag vritti vaale tapasveemoorta hokar raho। ⁶⁶nirantar seva ki hi buddhi mein lagan rahe to phir laukik pravritti badal kar eeshvareey pravritti nahin ho jaayegi?

⁶⁵So consider yourself to be a server and stay in your home considering it to be a service place. ⁶⁶Remain those who have an attitude of renunciation and those who are embodiments of tapasya. ⁶⁷If you constantly have love in the intellect to do service, your lokik household will be transformed into a Godly household.

⁶⁷to yeh group naveenta kya dikhaayega, jo koi group ne na dikhaai ho?

⁶⁸So, what newness will thisgroup show, which no other group has shown as yet?

⁶⁸koi-na-koi naveentaazroor laani hai।

⁶⁹You must definitely bring about some newness.

⁶⁹khaas bhatthi mein aate ho to apne mein parivartan bhi khaas hona chaahiye।

⁷⁰You have especially come here to the bhatthi, and so there must be some special transformation in yourself.

⁷⁰vaise to chalte-phirte ho lekin ab khaas visheshta laakar apna naam vishesh aatmaon mein jama kara ke jaana। ⁷¹baapdaada ke paas kitne prakaar ki list hai, maaloom hai?

⁷¹You walk and move around, but you must now bring about a special speciality in yourself and have your name added to thelist of special souls before you return.

⁷²aapka kis list mein naam hai, yeh maaloom hai?

⁷²Do you know how many lists BapDada has?

⁷³apna naam vishesh aatmaon mein kar sako, iska prayatna karo।

⁷³Do you know whichlist your name is in? ⁷⁴Try to put your name in the list of special souls.

⁷⁴vishesh aatmaayen tab bante hain jab koi vishesh karttavya karte va visheshta dikhaate hain।

⁷⁵You become a special soul when you perform a special duty or you show a special speciality.

⁷⁵to vishesh aatma ban karke hi jaana।

⁷⁶So, return from here as special souls.

⁷⁶marjeeva bane hue ho va banne ke liye aaye ho?

⁷⁷Have you died a living death, or have you come to die a living death?

⁷⁷marjeeva bankar hi brahmaakumaar bane va abhi banenge?

⁷⁸You have become Brahma Kumars having died alive, have you not? ⁷⁹Or, will you become that now?

⁷⁸jab markar ke janma liya tab to brahmaakumaar kahlaaya।

⁸⁰It was only when you died and took another birth that you were named Brahma Kumars.

⁷⁹markar naya janma lena isko hi marjeeva kehte hain na। ⁸⁰nahin to janma lene se pahle brahmaakumaar kaise bane।

⁸¹To die and take a new birth is called dying a living death, otherwise, how can you become Brahma Kumars before taking another birth?

⁸¹bachche to ho, adhikaari ho। ⁸²baaki hai sapoot ban kar saboot dena।

⁸²You are the children and you have a right, but you have to become worthy and give the proof.

⁸³baaki brahmaakumaar hain to marjeeva to ban hi gaye।

⁸³The rest are Brahma Kumars so you have died alive anyway.

⁸⁴marjeeva bane hue hain yeh smriti mein rahne se phir yeh shareer bhi aapka nahin raha।

⁸⁴By having the awareness that you have died alive, even that body doesn't remain yours.

⁸⁵yeh shareer baap ne eeshvareey sarviske liye diya hai।

⁸⁵The Father has given you that body for Godlyservice.

⁸⁶aap to mar chuke ho na। ⁸⁷lekin yeh puraana shareer sirf eeshvareeysarviske liye mila hua hai, aise samajhkar chalne se is shareer ko bhi amaanat samjhenge।

⁸⁶You have died alive, but you have received that body for Godlyservice. ⁸⁷By having this consciousness, you will even consider that body to be something given to you in trust to look after.

⁸⁸jaise koi ki amaanat hoti hai to amaanat mein apnaapan nahin hota hai, mamta bhi nahin hoti hai।

⁸⁸When you are given something in trust there is no feeling of it being yours when looking after it. ⁸⁹You do not even have any attachment to it.

⁸⁹to yeh shareer bhi ek amaanat samjho। ⁹⁰to phir deh ki mamta bhi khatma ho jaayegi।

⁹⁰So consider that body to be something given to you in trust; then, attachment to the body will also finish.

⁹¹jaise trustee ho rahne se, amaanat samajhne se mamta kam hoti hai na। ⁹²is reeti yeh shareer bhi sirf eeshvareey sarviske liye amaanat ke roop mein mila hua hai।

⁹¹Just as by being atrustee and considering something that is given to you to be in trust you have very little attachment, in the same way, you have been given that body in trust just for doing Godlyservice.

⁹³jiski amaanat hai unki smriti, amaanat ko dekhkar to aati hai na।

⁹²Seeing whatever has been given to you in trust, you automatically remember the One who gave it to you in trust.

⁹⁴amaanat rakhi hui cheez ko dekh, dene vaale ki yaad aati hai na।

⁹³The spiritual Father has given it to you in trust, and so you will remember the spiritual Father.

⁹⁵yeh to amaanat roohaani baap ne di hai, roohaani baap ki yaad rahegi। ⁹⁶amaanat samajhne se roohaaniyat rahegi aur roohaaniyat se sadaiv buddhi mein raahat rahegi,thakaavat nahin hogi।

⁹⁴By considering it to be given to you in trust, there will also be spirituality, and with spirituality there will constantly be comfort (rahat) in the intellect; there will not be any tiredness.

⁹⁷amaanat mein khyaanat karne se roohaaniyat ke badli uljhan aa jaati hai, raahat ke bajaay ghabraahat aa jaati hai।

⁹⁵By mixing something or misusing whatever has been given to you in trust, instead of there being spirituality, there is then confusion.

⁹⁸isliye yeh shareer hai hi sirf eeshvareeysarviske liye।

⁹⁶Instead of comfort, there is fear, so this is why that body is just given to you for Godlyservice.

⁹⁹amaanat samajhne se automatically roohaaniyat ki sthiti rahegi।

⁹⁷By considering it to be given to you in trust, you willautomatically have a spiritual stage.

¹⁰⁰yeh sahaj upaay hai na।

⁹⁸This is an easy method, is it not?

¹⁰¹ab nirantar sahaj yogi ban sakenge na।

⁹⁹Now, you will constantly be able to be an easy yogi, will you not?

¹⁰²nirantar roohaaniyat ki avastha mein sthit raho, yeh naveenta dikhaana jo aap logon ko dekh kar sabhi anubhav karen ki yeh to sample ban kar aaye hain।

¹⁰⁰Constantly remain stable in the stage of spirituality. ¹⁰¹You have to show this newness, so that others who see all of you experience your having come here assamples.

¹⁰³auron ko bhi yaad ki yaatra sahaj banaane ke liye sample ban kar jaana।

¹⁰²In order to make the pilgrimage of remembrance easy for others, you have to become asample before you return.

¹⁰⁴yeh group sample bankar jaayenge na।

¹⁰³This group will return as samples, will it not?

¹⁰⁵agar ek-ek sthaan par ek sample jaayega to phir simple baat ho jaayegi।

¹⁰⁴If one sample goes to each place, everything would then become verysimple.

¹⁰⁶apna naam kya yaad rakhenge?

¹⁰⁵What name will you remember for yourself?

¹⁰⁷sevaadhaari।

¹⁰⁶Servers.

¹⁰⁸sevaadhaari to ho hi lekin seva aise karo jo pratyaksha phal ki praapti kara sako।

¹⁰⁷You are servers, but now do such service that you enable others to receive instant fruit.

¹⁰⁹to salogan kya yaad rakhenge?

¹⁰⁸So whatslogan will you remember?

¹¹⁰apni roohaaniyat ki sthiti pratyaksha kar har aatma ko pratyaksha phal dilaane vaale।

¹⁰⁹You are those who reveal your spiritual stage and those who give instant fruit to each and every soul.

¹¹¹yeh hai is group ka karttavya।

¹¹⁰This is the duty of thisgroup.

¹¹²jitna apni roohaaniyat ki sthiti ko pakka karenge utna pratyaksha phal de sakenge।

¹¹¹The more you make your stage of spirituality firm, the more you will be able to give instant fruit.

¹¹³agar roohaaniyat ki sthiti ko pratyaksha nahin dikhaate to phal bhi pratyaksha nahin dikhaai deta।

¹¹²If you do not reveal the stage of spirituality, the fruit cannot be visible practically.

¹¹⁴pratyaksha phal dikhaane ke liye apni roohaani sthiti ko pratyaksha karo।

¹¹³In order to reveal the practical fruit, reveal your spiritual stage.

¹¹⁵samjha, salogan।

¹¹⁴Do you understand?

¹¹⁶achha। ¹¹⁷apne oopar chhaap kaunsi lagaai?

¹¹⁵What stamp have you applied to yourself?

¹¹⁸sevaadhaari samjha na, mansa mein bhi seva।

¹¹⁶That of a server. ¹¹⁷Did you understand? ¹¹⁸Even serve through your mind.

¹¹⁹aur yeh group mukhya tyaag kya karega jis tyaag se tapasvi ban sako?

¹¹⁹What renunciation will thisgroup have through which you can become embodiments of tapasya?

¹²⁰aap ki practical dincharya mein bahut karke vighna roop kya hota hai?

¹²⁰Generally, what is the obstacle in yourpractical daily timetable?

¹²¹ek shabd mein isko kahenge rob।

¹²¹In one word, it is called bossiness.

¹²²isliye roohaani roohaab nahin aata hai।

¹²²This is why you are not able to have spiritual pride.

¹²³pravritti mein jo rob rakhte ho ‘main rachayita hoon’ va vyavhaar ka bhi jo rob rehta hai, sambandh mein bhi mukhya vighnarob aata hai।

¹²³The bossiness that you have whilst in a household: "I am the creator", or the bossiness in your interaction, or even in relationships with others; the main obstacle is that of bossiness.

¹²⁴iska tyaag karna hai।

¹²⁴You have to renounce that.

¹²⁵sevaadhaari rob nahin dikhaate। ¹²⁶isliye rob ka tyaag karna hai।

¹²⁵Servers never show any bossiness, and this is why you have to renounce bossiness.

¹²⁷yeh hai mukhya tyaag।

¹²⁶This is the main renunciation.

¹²⁸himmat to hai na tyaag ki।

¹²⁷You have the courage for renunciation, do you not?

¹²⁹jo bhi vaayde karte ho, ek-ek vaayde par avinaashi ki chhaap lagaao।

¹²⁸Whatever promises you make, put an imperishable stamp on each promise.

¹³⁰avinaashi chhaap na lagaane ke kaaran vaayde alpakaal ke liye ho jaate hain।

¹²⁹Because of your not putting an imperishable stamp on it, the promise becomes temporary.

¹³¹kaiyon keerijaltamen yeh dikhaai deta hai ki yahaan vaayde karke jaate hain, phir vaayde badalkar vilaap karne lag padte - kya karen, kya ho gaya, ab madad do।

¹³⁰It is seen in theresult of some that they make a promise when they go from here, but they then change their promise and start to cry out in distress: "What can I do? ¹³¹Why did this happen? ¹³²Now, help me!

¹³²chaahte to nahin hain lekin yeh kaaran ban gaya।

¹³³I did not want this to happen, but this is why it happened."

¹³³yogi ke badle viyogi ho vilaap karte hain। ¹³⁴to ab nirantar yogi banna।

¹³⁴Instead of being a yogi, you become one who is separated (viyogi), and you cry out in distress.

¹³⁵vilaapon vaale viyogi nahin banna। ¹³⁶yeh group yahi practical karke dikhaaye।

¹³⁵Now, you have to be a constant yogi, not a separated yogi who cries out in distress.

¹³⁷jo kaha hai vahi karenge, chaahe kitni bhi baaten sahan karni paden, lekin saamna karke dikhaayenge। ¹³⁸vijayi bankar ke hi dikhaayenge, ek do ke madadgaar, shubh chintak bante rahen to sahayogi ban kya nahin kar sakte hain!

¹³⁶Thisgroup has to demonstrate this in a practical way. “We will do whatever we are told. ¹³⁷No matter how many things we have to tolerate, we will definitely face them and reveal ourselves as victorious.” If you become one another's helpers, and continue to have good wishes for everyone, what would you not be able to achieve as co-operative ones?

¹³⁹jab woh ek do ke sahayogi ban gheraav daal sakte hain, to kya aap maaya ko gheraav nahin daal sakte।

¹³⁸Since they are able to enter your territory co-operating with one another, can you not surround Maya?

¹⁴⁰paandav sena gheraav nahin daal sakti?

¹³⁹Can the Pandava Army not surround Maya?

¹⁴¹ek do ke shubhchintak, sahayogi bante rahen to maaya ki himmat nahin jo aapke gheraav ke andar aa sake।

¹⁴⁰If you continue to have good wishes for one another and are co-operative with one another, then Maya does not have the courage to enter into your territory.

¹⁴²yeh hai sahayog ki shakti।

¹⁴¹This is the power of co-operation.

¹⁴³yeh sangathan hai sahayog ki shakti ka।

¹⁴²This is a group of the power of co-operation.

¹⁴⁴yeh sangathan ke sahayog ki shakti ka pratyaksha roop dikhaana।

¹⁴³You have to show the practical form of the power of this gathering. ¹⁴⁴Achcha.

¹⁴⁵achha।

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