मंगलवार 9 मई 1972 की अव्यक्त मुरली

⁰> ¹09-05-72 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 09/05/72 Avyakt BapDada Revised: 09/08/93

²Apnē feature sē future dikhāō

¹Do all of you have constant love?

³Sabhī sadā snēhī haĩ  ? ⁴Jaisē bāp dādā sadā bachchō̃ K|kē snēhī aur sahyōgī haĩ , sabhī rūpō̃ sē , sabhī rīti sē sadā snēhī aur sahyōgī haĩ , vaisē hī bachchē bhī sabhī rūpō̃ sē , her|har rīti sē bāp samān sadā snēhī aur sahyōgī hai  ?

²BapDada has constant love for the children and is co­operative with them. ³Just as He has constant love and is co­operative in all forms and in all ways, do the children have constant love and are they co­operative in all forms and in all ways, in the same way as the Father is?

⁵Sadā sahyōgī vā sadā snēhī uskō kahtē haĩ jiskā ēk second bhī bāp kē sāth snēh na ṭūṭē vā ēk second , ēk saṅkalp bhī sivāē bāp K|kē sahyōgī bannē K|kē na jāyē .

⁴Those who have constant love and are constantly co­operative are those whose love is not broken away from the Father for even one second. ⁵Not a single thought or a second is spent being unco­operative with the Father.

⁶Tō aisē apnē kō sadā snēhī aur sahyōgī samajhtē hō vā anubhav kartē hō  ?

⁶So, do you consider yourself or experience yourself to have love and to be co­operative to this extent?

⁷Bāpdādā K|kē snēh kā sabūt vā pratyakṣha pramāṇ dikhāī dētā hai .

⁷You can see the proof of love in the practical example of BapDada's love.

⁸Tō bachchē bhī jō bāp samān haĩ unhō̃ kā bhī snēh aur sahyōg kā sabūt vā pratyakṣha pramāṇ dikhāī dē rahā hai .

⁸The proof of love is visible in the practical example of the children who are equal to the Father.

⁹Snēhī ātmā kā snēh kab chhip nahī̃ saktā .

⁹The love of a soul who has love for another cannot remain hidden.

¹⁰Kitnā bhī kōī apnē snēh kō chhipānē chāhē lēkin snēh kab gupta nahī̃ rahtā .

¹⁰No matter how much you may try to hide your love, that love can never remain incognito.

¹¹Snēh kis-n-kis rūp mē̃ , kis-n-kis karttavya sē vā sūrat sē dikhāī avaśhya dētā hai .

¹¹The love is definitely revealed in one way or another; either through your activity or through your face.

¹²Tō apnī sūrat kō darpaṇ mē̃ dēkhnā hai ki mērī sūrat sē snēhī bāp key|kī sīrat dikhāī dētī hai  ?

¹²So look at your face in the mirror: Is the image of the Father, for whom I have love, visible through my face?

¹³Jaisē apnī sūrat kō sthūl āīnā mē̃ dēkhtē hō , vaisē hī rōj amr̥itvēlē apnē āpkō is sūkṣhma darpaṇ mē̃ dēkhtē hō  ?

¹³Just as you look at your face in a physical mirror, in the same way, do you look at yourself in this subtle mirror at amrit vela every day?

¹⁴Jaisē lakṣhaṇō̃ sē her|har ātmā K|kē lakṣhya kā mālūm paṛ jātā hai vā jaisā lakṣhya hōtā hai vaisē lakṣhaṇ svataḥ hī hōtē haĩ .

¹⁴From the characteristics of a soul, you can know the aim of that soul. ¹⁵And, whatever is someone's aim, his characteristics are naturally according to that aim.

¹⁵Tō aisē apnē lakṣhaṇō̃ sē lakṣhya pratyakṣha rūp mē̃ kahā̃ tak dikhātē hō , apnē āpkō check kartē hō  ?

¹⁶So, to what extent do you reveal in a practical way your aim through your characteristics? ¹⁷Do you check yourself?

¹⁶Kisī bhī ātmā kō apnē features sē us ātmā kā vā apnā future dikhā saktē hō  ?

¹⁸Can you show souls their future or your future through your own features?

¹⁷Lecture sē features dikhānā tō ām bāt hai lēkin features sē future dikhānā - yahī alaukik ātmāō̃ key|kī alaukiktā hai .

¹⁹It is a common thing to reveal the features through lectures, but the uniqueness of alokik souls is to show the future through the features.

¹⁸Aisē mērē features banē haĩ , yah darpaṇ mē̃ dēkhtē hō  ?

²⁰Do you check in the mirror to see if your features have become like this?

¹⁹Jaisē sthūl sūrat hai , śhrr̥iṅgār sē agar sūrat mē̃ kōī dēkhē tō pahlē viśhēṣh attention bindī kē ūpar jāyēgā .

²¹When people look at the physical decoration on your face, their attention will, first of all, be especially drawn to the bindi.

²⁰Vaisē jō bindī - svarūp mē̃ sthit rahtē haĩ arthāt apnē kō in dhārṇāō̃ K|kē śhrr̥iṅgār sē sajātē haĩ , aisē śhrr̥iṅgārī huī mūrat K|kē taraph dēkhtē huē sabhī kā dhyān kis taraph jāyēgā  ? ²¹Mastak mē̃ ātmā bindī taraph .

²²In the same way, when everyone sees such decorated images, that is when they see those who stabilise themselves in the form of a dot, that is, those who are decorated with this dharna, when everyone sees such decorated images, where is their attention drawn?

²²Aisē hī kōī bhī ātmā āp lōgō̃ K|kē sammukh jab ātī hai tō unhō̃ kā dhyān āpkē avināśhī tilak key|kī taraph ākarṣhit hō .

²³Towards the soul, the dot, in the centre of the forehead. ²⁴Similarly, when any souls come in front of you, their attention should be attracted towards your imperishable tilak.

²³Vah bhī tab hōgā jab svayã sadā tilakdhārī haĩ .

²⁵That will only be possible when you yourself constantly wear the tilak.

²⁴Agar svayã hī tilakdhārī nahī̃ tō dūsrō̃ kō āpkā avināśhī tilak dikhāī nahī̃ dē saktā .

²⁶If you yourself do not wear the tilak, then others will not be able to see your imperishable tilak.

²⁵Jaisē bāp kā bachchō̃ prati itnā snēh hai jō sārī sr̥iṣhṭi key|kī ātmāyē̃ bachchē hōtē huē bhī , jinhōnnē prīt key|kī rīti nibhāī hai vā prīt-buddhi banē haĩ , aisē prīt key|kī rīti nibhānē vālō̃ sē itnī prīt key|kī rīti nibhāī hai jō anya sabhī ātmāō̃ kō alpkāl kā sukh prāpt hōtā hai lēkin prīt key|kī rīti nibhānē vālī ātmāō̃ kō sārēviśvakē sarv sukhō̃ key|kī prāpti sadākāl kē liē hōtī hai . ²⁶Sabhī kō muktidhām mē̃ biṭhākar prīt key|kī rīti nibhānē vālē bachchō̃ kō viśvakā rājya bhāgya prāpt karātē haĩ .

²⁷Those who fulfil the responsibility of love or those who have love in the intellect; such children who fulfil the responsibility of love will have the attainment of all the happiness in the world for all time. ²⁸All the other children are made to sit in the land of liberation, whereas those who fulfil the responsibility of love are made to attain the fortune of the kingdom of the world. ²⁹In fact, the souls of the entire world are Baba's children, but, whereas all the rest of the souls receive temporary happiness, those who fulfil the responsibility of love have attainment for all time.

²⁷Aisē snēhī bachchō̃ K|kē sivāē aur kōī sē bhī sarv sambandhō̃ sē sarv prāpti kā part nahī̃ .

³⁰Apart from the children who have such love, no one has the part to attain all attainments through having all relationships.

²⁸Aisē prīt nibhānē vālē bachchō̃ K|kē din-rāt guṇ-gān kartē haĩ . ²⁹Jissē ati snēh hōtā hai tō us snēh kē liē sabhī kō kinārē kar sabhī-kuch unkē arpaṇ kartē haĩ , yah hai snēh kā sabūt .

³¹Baba also sings praise, day and night, of the virtues of the children who fulfil the responsibility of love. ³²You put everyone else aside and offer everything to this One whom you love. ³³This is the proof of love.

³⁰Tō sadā snēhī aur sahyōgī bachchō̃ K|kē sivāē anya sabhī ātmāō̃ kō muktidhām mē̃ kinārē kar dētē haĩ .

³⁴So, apart from the children who constantly have love and are co­operative, all the other souls are put aside in the land of liberation.

³¹Tō jaisē bāp snēh kā pratyakṣha sabūt dikhā rahē haĩ , aisē apnē āp sē pūchhō - ‘ ‘ sarv sambandh , sarv ākarṣhaṇ karnē vālī vastuō̃ kō apnī buddhi sē kinārē kiyā hai  ?

³⁵So, just as the Father is showing the practical proof of love, in the same way, ask yourself whether you have put aside from your intellect all other relationships and all the things that attract.

³²Sarv rūpō̃ sē , sarv sambandhō̃ sē , her|har rīti sē sabhī-kuch bāp K|kē arpaṇ kiyā hai  ?

³⁶Have you surrendered everything to Baba in all forms, all relationships and in every way?

³³’ ’ sivāē bāp K|kē karttavya K|kē ēk second bhī aur kōī vyarth kārya mē̃ apnā sahyōg tō nahī̃ dētē hō  ?

³⁷Other than giving co­operation to Baba's task, you are not giving your co­operation to any wasteful task for even one second, are you?

³⁴Agar snēh arthāt yōg hai tō sahyōg bhī hai .

³⁸If you have love, that is, if there is yoga, then there is also co­operation.

³⁵Jahā̃ yōg hai vahā̃ sahyōg hai .

³⁹Wherever there is yoga, there is also co­operation (sahyoga).

³⁶Ēk bāp sē hī yōg hai tō sahyōg bhī ēk K|kē hī sāth hai .

⁴⁰If you have yoga with the one Father, then your co­operation is also with the One.

³⁷Yōgī arthāt sahyōgī .

⁴¹To be yogi means to be sahyogi (co­operative).

³⁸Tō sahyōg sē yōg kō dēkh saktē hō , yōg sē sahyōg kō dēkh saktē hō .

⁴²From your co­operation, you can check your yoga, and through your yoga, you can check your co­ operation.

³⁹Agar kōī bhī vyarth karma mē̃ sahyōgī bantē hō tō bāp K|kē sadā sahyōgī huē  ?

⁴³If you become co­operative to any wasteful actions, then are you constantly co­operative with the Father?

⁴⁰Jō pahlā-pahlā vāydā kiyā huā hai uskō sadā smr̥iti mē̃ rakhtē huē her|har karma kartē hō ki bhaktō̃ muāfikakahā̃-kahā̃ bachchē bhī bāp sē ṭhagī tō nahī̃ kartē hō  ?

⁴⁴Do you perform every action whilst keeping in your awareness the first promise you made to the Father? ⁴⁵You children do not cheat in some cases like the bhagats do, do you?

⁴¹Bhaktō̃ kō kahtē hō nā - bhakta ṭhagat haĩ .

⁴⁶You say about the bhagats, that they are cheats.

⁴²Tō āp lōg bhī ṭhagat tō nahī̃ bantē hō  ?

⁴⁷So, you also do not become cheat, do you?

⁴³Agar tērē kō mērā samajh kām mē̃ lagātē hō tō ṭhagat huē nā .

⁴⁸If you consider whatever is, "Yours", to be, "mine", and use that, then you are a cheat, are you not?

⁴⁴Kahnā ēk aur karnā dūsrā - iskō kyā kahā jātā hai  ?

⁴⁹To say one thing and do something else: what is this known as?

⁴⁵Kahtē tō yahī hō nā ki tan-man-dhan sab tērā .

⁵⁰You say that the body, mind and wealth are all "Yours".

⁴⁶Jab tērā hō gayā phir āpkā us par apnā adhikār kahā̃ sē āyā  ?

⁵¹Since it is, "Yours", then how can you have a right to them?

⁴⁷Jab adhikār nahī̃ tō uskō apnī man-mat sē kām mē̃ kaisē lagā saktē hō  ?

⁵²If you do not have a right to them, how can you use them for a task according to the dictates of your own mind?

⁴⁸Saṅkalp kō , samay kō , śhvāṅs kō , jñān-dhan kō , sthūl tan kō agar kōī bhī ēk khazānē kō manmat sē vyarth bhī ganvātē hō tō ṭhagat nahī̃ huē  ?

⁵³If you waste any treasure of your thoughts, time, breath, wealth of knowledge or even your physical body, according to the dictates of your own mind, then are you not a cheat?

⁴⁹Janm-janm K|kē saṅskārō̃ vaśh hō jātē haĩ .

⁵⁴You become influenced by the sanskars of many births.

⁵⁰Yah kahā̃ tak rīti chaltī rahēgī  ?

⁵⁵Until when will this system continue?

⁵¹Jō bāt svayã kō bhī priya nahī̃ lagtī tō sōchnā chāhiē - - jō mujhē hī priya nahī̃ lagtī vah bāp kō priya kaisē lag saktī hai  ?

⁵⁶If you yourself do not like something, you should think about how the Father would like something that you yourself do not like.

⁵²Sadā snēhī kē prati jō ati priya cīzahōtī hai vahī dī jātī hai .

⁵⁷You would give to the one whom you love whatever is very much loved by yourself.

⁵³Tō apnē āp sē pūchhō ki kahā̃ tak prīt key|kī rīti nibhānē vālē banē haĩ  ?

⁵⁸So ask yourself: To what extent have you become the one who fulfils the responsibility?

⁵⁴Apnē kō sadā highest aur hōlīēsṭasamajhakar chaltē hō  ?

⁵⁹Do you constantly move along whilst considering yourself to be the highest and the holiest?

⁵⁵Jō hāiēsṭasamajhakar chaltē haĩ unhō̃ kā ēk-ēk karma , ēk-ēk bōl itnā hī hāiēsṭahōtā hai jitnā bāp hāiēsṭaarthāt ūñch tē ūñch hai .

⁶⁰Every word and every action of those, who move along considering themselves to be the highest, would also be just as elevated as the Father is the Highest on High.

⁵⁶Bāp key|kī mahimā gātē haĩ nā - - ūñchā unkā nām , ūñchā unkā dhām , ūñchā kām .

⁶¹You sing the praise of the Father: His name is elevated, His land is the highest, and His activity is the highest.

⁵⁷Tō jō hāiēsṭahai vah bhī sadaiv apnē ūñch nām , ūñchē dhām aur ūñchē kām mē̃ tatpar hō̃ . ⁵⁸Kōī bhī nicāī kā kārya kar hī nahī̃ saktē haĩ .

⁶²So those who are the highest should also constantly maintain their highest name, and remain busy in their highest land and highest activity.

⁵⁹Jaisē mahān ātmā jō bantē haĩ vah kabhī bhī kisī kē āgē jhuktē nahī̃ haĩ . ⁶⁰Unkē āgē sabhī jhuktē haĩ tab uskō mahān ātmā kahā jātā hai .

⁶³They cannot perform any low actions. ⁶⁴Those who become mahatmas (great souls) never bow down in front of anyone; all others bow down in front of them.

⁶¹Jō ājkal K|kē aisē aisē mahān ātmāō̃ sē bhī mahān , śhrēṣhṭh ātmāyē̃ , jō bāp key|kī chunī huī ātmāyē̃ haĩ , viśhva K|kē rājya K|kē adhikārī haĩ , bāp K|kē varsē K|kē adhikārī haĩ , viśhva-kalyāṇakārī haĩ - aisī ātmāyē̃ kahā̃ bhī , kōī bhī paristhiti mē̃ vā māyā K|kē bhinn-bhinn ākarṣhaṇ karnē vālē rūpō̃ mē̃ kyā apnē āp kō jhukā saktē haĩ  ?

⁶⁵Only then are they called the mahatmas. ⁶⁶The great, most elevated souls selected by the Father, who are even more elevated than the mahatmas of today, those who have a right to the kingdom of the world, who have a right to the inheritance of the Father, who are world benefactors: would such souls bow down in any situation or would they bow down to the different, attractive forms of Maya?

⁶²Ājkal K|kē kahlānē vālē mahātmāō̃ nē tō āp mahān ātmāō̃ key|kī copy kī hai .

⁶⁷The souls of today who are called the great souls have copied you elevated souls.

⁶³Tō aisī śhrēṣhṭh ātmāyē̃ kahā̃ bhī , kisī rīti jhuk nahī̃ saktī̃ . ⁶⁴Vē|way jhukānē vālē haĩ , na ki jhuknē vālē .

⁶⁸So, such elevated souls cannot bow down anywhere, in any way. ⁶⁹They are the ones who make others bow down, not the ones who bow down themselves.

⁶⁵Kaisā bhī māyā kā force hō lēkin jhuk nahī̃ saktē .

⁷⁰No matter how forceful Maya is, they will not bow down.

⁶⁶Aisē māyā kō sadā jhukānē vālē banē hō ki kahā̃-kahā̃ jhuk karkē bhī dēkhtē hō  ?

⁷¹In this way, have you become those who constantly make Maya bow down? ⁷²Or, do you also sometimes bow down?

⁶⁷Jab abhī sē hī sadā jhukānē key|kī sthiti mē̃ sthit rahē̃gē , aisē śhrēṣhṭh saṅskār apnē mē̃ bharē̃gē tab tō aisē highest pad kō prāpt karē̃gē jō satyug mē̃ prajā svamān sē jhukēgī aur dvāpar mē̃ bhikhārī hō jhukē̃gē .

⁷³If, from now, you stabilise yourself in the stage of constantly making others bow down, if you fill yourself with such elevated sanskars, only then will you claim such a very high status, that subjects will bow down to you in the golden age with respect, and beggars will bow down in the copper age.

⁶⁸Āp lōgō̃ K|kē yādgārō̃ kē āgē bhakta bhī jhuktē rahtē haĩ nā .

⁷⁴Even the bhagats continue to bow down in front of your memorials.

⁶⁹Agar yahā̃ abhī māyā kē āgē jhuknē K|kē saṅskār samāpt na kiyē , thōṛē bhī jhuknē K|kē saṅskār rah gayē tō phir jhuknē vālē jhuktē rahē̃gē aur jhukānē vālō̃ kē āgē sadaiv jhuktē rahē̃gē .

⁷⁵If you do not finish the sanskars of bowing down in front of Maya now at this time, if you have even a little sanskar of bowing down, then you who bow down will constantly continue to bow down in front of those who make others bow down.

⁷⁰Lakṣhya kyā rakhā hai , jhuknē kā vā jhukānē kā  ?

⁷⁶What aim have you kept: of bowing down or making others bow down?

⁷¹Jō apnī hī rachī huī paristhiti kē āgē jhuk jātē haĩ - - unkō hāiēsṭakahēṅgē  ?

⁷⁷Would you call those who bow down to the situations created by themselves the highest?

⁷²Jab tak hāiēsṭanahī̃ banē hō tab tak hōlīēsṭabhī nahī̃ ban saktē hō .

⁷⁸Until you become the highest, you cannot become the holiest either.

⁷³Jaisē āpkē bhaviṣhya yādgārō̃ kā gāyan hai sampūrṇ nirvikārī .

⁷⁹There is the praise of your future memorials: completely viceless.

⁷⁴Tō iskō hī hōlīēsṭakahā jātā hai .

⁸⁰This is known as being the holiest.

⁷⁵Sampūrṇ nirvikārī arthāt kisī bhī percentage mē̃ kōī bhī vikār taraph ākarṣhaṇ na jāē vā unkē vaśhībhūt na hō .

⁸¹To be completely viceless means not to be attracted by any vice to any percentage nor to be influenced by it.

⁷⁶Agar svapn mē̃ bhī kisī bhī prakār vikār K|kē vaśh kisī bhī percentage mē̃ hōtē hō tō sampūrṇ nirvikārī kahē̃gē  ?

⁸²If you are influenced by any vice to any percentage, even in your dreams, then would you be called completely viceless?

⁷⁷Agar svapnadōṣ bhī hai vā saṅkalp mē̃ bhī vikār K|kē vaśhībhūt haĩ tō kahē̃gē vikārō̃ sē parē nahī̃ huē haĩ .

⁸³If you have any such dreams or become influenced by vices in your thoughts, then it would be said that you have not gone beyond the vices.

⁷⁸Aisē sampūrṇ pavitra vā nirvikārī apnē kō banā rahē hō vā ban gayē hō  ?

⁸⁴Have you become completely pure and viceless or are you still becoming that?

⁷⁹Jis samay last bigul bajēgā us samayya banē̃gē  ?

⁸⁵Will you become that when the last bugle is blown?

⁸⁰Agar kōī bahut saymayay sē aisī sthiti mē̃ sthit nahī̃ rahtā hai tō aisī ātmāō̃ kā phir gāyan bhī alpkāl kā hī hōtā hai .

⁸⁶The praise of such souls, who do not stabilise themselves in such a stage over a long period of time, is also for a temporary period.

⁸¹Aisē nahī̃ samajhnā ki last mē̃ fast jākar isī sthiti kō pā lē̃gē .

⁸⁷Do not think that you will go fast at the end and attain this stage. ⁸⁸No.

⁸²Lēkin nahī̃ . ⁸³Bahut samay jō gāyan hai - - uskō bhī smr̥iti mē̃ rakhtē huē apnī sthiti kō hōlīēsṭaaur hāiēsṭabanāō .

⁸⁹Whilst maintaining the awareness over a long period of time, make your stage the holiest and the highest.

⁸⁴Kōī bhī saṅkalp vā karma kartē hō tō pahlē check karō ki jaisā ūñchā nām hai vaisā ūñchā kām hai  ?

⁹⁰When you create any thought or perform any action, first of all check whether your activity is as elevated as your name.

⁸⁵Agar nām ūñchā aur kām nīchā tō kyā hōgā  ?

⁹¹What will happen if your name is elevated and the activity is degraded?

⁸⁶Apnē nām kō badnām kartē hō  ?

⁹²You defame your own name.

⁸⁷Tō aisē kōī bhī kām nahī̃ hō - yah lakṣhya rakhkar aisē lakṣhaṇ apnē mē̃ dhāraṇ karō .

⁹³So, whilst keeping the aim of not performing any such action, imbibe such qualifications within yourself.

⁸⁸Jaisē dūsrē lōgō̃ kō samjhātē hō ki agar gyān K|kē virūddh kōī bhī chīz svīkār kartē hō tō gyānī nahī̃ agyānī kahlāyē jāyēṅgē .

⁹⁴You explain to others that if they accept anything that is contrary to knowledge, then they are not gyani, but would be called agyani.

⁸⁹Agar ēk bār bhī kōī niyam kō pūrī rīti sē pālan nahī̃ kartē haĩ tō kahtē hō gyān K|kē virūddh kiyā .

⁹⁵If someone does not follow a discipline accurately even once, then you say that he has done something that is contrary to knowledge.

⁹⁰Tō apnē āp sē bhī aisē hī pūchhō ki agar kōī bhī sādhāraṇ saṅkalp kartē haĩ tō kyā highest kahā jāyēgā  ?

⁹⁶So, in the same way, ask yourself: If I have any ordinary thought, would I be called the highest?

⁹¹Tō saṅkalp bhī sādhāraṇ na hō .

⁹⁷So your thoughts too should not be ordinary.

⁹²Jab saṅkalp śhrēṣhṭh hō jāyēṅgē tō bōl aur karma automatically śhrēṣhṭh hō jāyēṅgē .

⁹⁸When your thoughts become elevated, your words and actions will automatically become elevated.

⁹³Aisē apnē kō hōlīēsṭaaur highest , sampūrṇ nirvikārī banāō .

⁹⁹In this way, make yourself the holiest and the highest and become completely viceless.

⁹⁴Vikār kā nām-niśhān na hō .

¹⁰⁰There should be no name or trace of vice.

⁹⁵Jab nām - niśhān hī nahī̃ tō phir kām kaisē hōgā  ?

¹⁰¹When there is no name or trace of it, how would you be able to perform such actions?

⁹⁶Jaisē bhaviṣhya mē̃ vikār kā nām - niśhān nahī̃ hōtā hai aisē hī highest aur hōlīēsṭaabhī sē banāō tab anēk janm chaltē rahē̃gē .

¹⁰²Just as in the future, there will be no name or trace of vice, in the same way, make yourself the highest and holiest from now. ¹⁰³Then this will continue for many births.

⁹⁷Achchhā .

¹⁰⁴Achcha.

⁹⁸Aisē ūñchā nām aur ūñchē kām karnē vālō̃ kō namastē .

¹⁰⁵To those who have such an elevated name and who perform elevated actions, namaste. ¹⁰⁶* * * O M S H A N T I * * *