बुधवार 11 अप्रैल 1973 की अव्यक्त मुरली

⁰> ¹11-04-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 11/04/73 Avyakt BapDada Revised: 30/05/94

²Parivartan ³Practical mūrtta banānē vālē , sarvguṇ sampann bābā bōlē  :

¹The present time is known as the time of transformation.

⁴Vartamān samay kō parivartan kā samay kahtē haĩ . ⁵Is samay K|kē anusār jō nimitt banē huē haĩ un mē̃ bhī avaśhya her|har samay parivartan hōtā jā rahā hai tabhī tō un K|kē ādhār sē samay parivartan hōtā hai .

²According to the present time, transformation is definitelytaking place in those who have become instruments, and, on this basis, time is also going through a change.

⁶Samay ēk parivartan kā ādhār hai .

³Time is abasis of transformation.

⁷Parivartan karnē vālō̃ kē ūpar arthāt jō parivartan karnē kē liē nimitt banē huē haĩ , vah apnē mē̃ aisē anubhav kartē haĩ ki her|har samay mansā , vāchā aur karmaṇā sabhī rūp sē parivartan hōtā jā rahā hai .

⁴Do those who bring about transformation, that is, do those, who have become theinstruments to bring about transformation, experience within themselves that transformation is taking place at everymoment in every way, that is, in their thoughts, words and actions?

⁸Iskō kahē̃gē - ’ chaṛhtī kalā kā parivartan ’ .

⁵This is known as the transformation which is ofthe ascending stage.

⁹Parivartan tō dvāpar mē̃ bhī hōtā hai , parantu vah hai girtī kalā kā parivartan . ¹⁰Abhī saṅgam par hai chaṛhtī kalā kā parivartan .

⁶Transformation also takes place in the copper age, but that is transformation of the descendingstage, whereas now, at the confluence age, it is transformation of the ascending stage.

¹¹Tō jab samay anusār bhī chaṛhtī kalā kā parivartan hai , tō jō nimitt ādhār mūrtiyā̃ haĩ un mē̃ bhī avaśhya aisē hī parivartan haĩ .

⁷According to the time, sincethe transformation is of the ascending stage, then those who are the images that are the main instruments, alsodefinitely have such transformation.

¹²Aisē anubhav kartē hō ki parivartan hōtā jā rahā hai  ?

⁸Do you feel that transformation is taking place?

¹³Parivartan key|kī speed ( S p e e d ) kabhī check kī hai  ?

⁹Have you ever checked the speed of transformation?

¹⁴Parivartan tō ēk saptāh mē̃ hōtā hai , ēk din mē̃ aur ēk ghaṇṭē mē̃ bhī hōtā hai . ¹⁵Hā̃ , total kahē̃gē parivartan hō rahā hai .

¹⁰Transformation can take place in one week, in one day or in one hour, but overall you would say that yes, transformation is taking place.

¹⁶Lēkin abhī K|kē samay-pramāṇ parivartan key|kī stage kyā hōnī chāhiē , vah anubhav kartī hō  ?

¹¹However, according to the time, do you have the experience of what the stage of transformation should be?

¹⁷Jō mukhya nimitt banē huē mahāvīr haĩ yadi un kō kisī bhī bāt mē̃ parivartan lānē mē̃ samay lagtā hai , tō final parivartan mē̃ bhī avaśhya samay lagēgā .

¹²If the instruments the mahavirs, take time to bring about transformation in any aspect, then the final transformation must definitely also take time.

¹⁸Nimitt banē huē mahāvīr jō haĩ vah haĩ mānō̃ samay key|kī ghaṛī .

¹³Consider the instrument mahavirs to be the clock of time.

¹⁹Jaisē ghaṛī samay spaṣhṭ dikhātī hai , isī prakār mahāvīr jō bantē haĩ , nimitt banē huē haĩ , vah bhī ghaṛī haĩ , tō ghaṛī mē̃ samay nazdīk dikhāī paṛtā hai yā dūr  ?

¹⁴Just as a clock clearly tells you the time, in the same way ,the mahavir children are also a clock. ¹⁵So, does the time seem close or far away by the clock?

²⁰Svayã ghaṛī hō aur svayã hī sākṣhī hō samay kō check karnē vālī hō , tō parivartan key|kī pragati fast hai  ?

¹⁶You yourselves are the clock and you are those who check as an observer, so, is the speed of transformation fast?

²¹Final parivartan jissē sr̥iṣhṭi kā bhī final parivartan hō .

¹⁷This is the final transformation through which even the final world transformation will take place.

²²Abhī tō thōṛā-thōṛā parivartan hōtā hai , tō sr̥iṣhṭi key|kī hālatō̃ mē̃ bhī thōṛā-thōṛā parivartan hai .

¹⁸At present, little transformation has taken place in you, and so there is little transformation in the situations of the world also.

²³Lēkin final sampūrṇ parivartan key|kī niśhānī kyā hai jissē samajhē̃ ki yah parivartan key|kī sampūrṇ stage hai  ?

¹⁹However, what is the sign of the final, complete transformation, through which you can understand that this is the final stage of transformation?

²⁴Abhī key|kī parivartan key|kī stage , sampūrṇ parivartan key|kī niśhānī , varṣh gintī kartē-kartē ab bākī samay kyā rahā hai  ?

²⁰In calculating the years to the stage of the present transformation, and seeing the sign of complete transformation, how much time now remains?

²⁵Parivartan aisā hō jō sabhī K|kē mukh sē nikalē ki inmē̃ tō pūrā hī parivartan ā gayā hai .

²¹There should be such transformation that it emerges from everyone's lips that there istotal transformation in this one.

²⁶Apnē parivartan key|kī bāt pūchhtē haĩ , sadā kāl kē liē natural rūp mē̃ dikhāī dē , vah kaisē hōgā  ? ²⁷Abhī natural rūp mē̃ nahī̃ hai .

²²In terms of transformation of the self, how is it possible to bring about transformationso that it is visible in your form, in a natural way, all the time?

²⁸Ab purūṣhārth sē thōṛē samay kē liē vah jhalak dikhāī dētī hai lēkin natural rūp sadā kāl rahtā hai .

²³At present, it is not in a natural way. ²⁴At present, thatsparkle is visible in your effort for a little time.

²⁹Tō sampūrṇ parivartan key|kī niśhānī yah hai . ³⁰Harēk mē̃ jō kamjōrī kā mūl saṅskār hai yah tō harēk apnā-apnā jāntē haĩ .

²⁵A natural form stays all the time and so this is therefore the sign ofcomplete transformation for all time. ²⁶Each of you knows the main sanskars of weakness you have.

³¹Kabhī bhī kōī stage mē̃ sampūrṇ pās|pass nahī̃ hōtē , percentage mē̃ pās|pass hō jātē haĩ , iskā kāraṇ yah hai .

²⁷None of you havepassed completely in any one stage, though you may have passed to a certain percentage.

³²Tō her|har bāt mē̃ harēk mē̃ viśhēṣh rūp sē jō mūl saṅskār hai , jiskō āp nature kahtī hō tō vah dikhāī dēvē ki unkā pahlē yah saṅskār thā , abhī yah nahī̃ hai .

²⁸The reason for this is thatin every aspect, the main sanskar, which you call nature, of each one should be visible as though it was one thingpreviously, but is now no longer the same.

³³Āpas mē̃ ēk dūsrē K|kē mūl saṅskār varṇan bhī kartē haĩ .

²⁹You even speak amongst yourselves of one another's main sanskars.

³⁴Yah purūṣhārth mē̃ bahut achchhē haĩ lēkin yah saṅskār inkō samay-prati-samay āgē baṛhnē mē̃ rūkāvaṭ ḍāltā hai .

³⁰Thisone is very good in making effort, but from time to time, this sanskar of his stops him from moving forward.

³⁵Un mūl saṅskārō̃ mē̃ jab tak pūrā parivartan nahī̃ huā hai tab tak sampūrṇ viśhva kā parivartan hō nahī̃ saktā .

³¹Untilthere is complete transformation in those main sanskars (nature), complete transformation of the world cannot takeplace.

³⁶Sabhī mē̃ sampūrṇ parivartan hō vah tō dūsrī bāt hai .

³²It will be a different matter when there is total transformation in everyone.

³⁷Vah tō number-vār result mē̃ bhī hōtā hai .

³³That will, of course, benumberwise in the result also.

³⁸Lēkin jō parivartan K|kē mūl ādhār mūrtiyā̃ haĩ jinkō mahāvīr aur mahārathī kahtē haĩ un kē liē yah parivartan āvaśhyak hai . ³⁹Jō kōī bhī aisē varṇan na karē ki inkē yah saṅskār tō śhurū sē hī haĩ . ⁴⁰Is liē ab percentage mē̃ bhī dikhāī dētē haĩ .

³⁴However, for the special images who are the basis of transformation, the ones whomyou call maharathis or mahavirs, transformation is essential, so that no one ever says that this one has had this sanskarfrom the beginning, and this is why it is even now visible to a percentage.

⁴¹Yah varṇan karnē mē̃ nahī̃ āyē , dikhāī na dē , iskō kahā jātā hai - - sampūrṇ parivartan .

³⁵When this is neither spoken about norvisible, then it is called complete transformation.

⁴²Agar jarā aṅśh mātra bhī hai tō uskō sampūrṇ parivartan nahī̃ kahē̃gē .

³⁶If there is the slightest trace remaining, that would not be calledcomplete transformation.

⁴³Sādhāraṇ parivartan mahārathiyō̃ sē thōṛē hī pūchhē̃gē  ?

³⁷You would not ask the maharathis about ordinary transformation.

⁴⁴Jō viśhva-parivartan kē nimitt banē huē haĩ un key|kī parivartan key|kī stage bhī aurō̃ sē ūñchī hōgī tō yah caikiṅg ( c h e c k i n g ) hōnī chāhiē . ⁴⁵Rāt din kā antar dikhāī dē , is par hī lucky stars kā gāyan hai .

³⁸The stage oftransformation of those who have become instruments for world transformation will be higher than that of others, andso should that type of checking be taking place?

⁴⁶Gyān sūrya , gyān chandramā tō apnē stage par haĩ , lēkin sampūrṇ parivartan mē̃ lucky stars kā nām bālā hai . ⁴⁷Vartamān samay sākār rūp mē̃ follow tō sabhī āp lōgō̃ kō kartē haĩ nā  ? ⁴⁸Buddhi yōg sē śhakti lēnā , buddhiyōg sē śhrēṣhṭh karma kō follow karnā - - vah tō māt-pitā nimitt haĩ .

³⁹The difference of day and night should be visible, and it is because of this that you are remembered as the lucky stars.Of course, the Sun of Knowledge and the moon of knowledge are in their own stages, but it is the name of the luckystars that is glorified as the ones who bring about total transformation.

⁴⁹Lēkin sākār rūp mē̃ ab kiskō follow karē̃gē  ? ⁵⁰Jō nimitt haĩ .

⁴⁰At the present time, in a physical way,everyone follows all of you.

⁵¹Tō parivartan kā aisā udāharaṇ banō . ⁵²Varṣh mē̃ ēk dō bārī bhī aisā saṅgaṭhan hō jāyē . ⁵³Her|har samay K|kē saṅgaṭhan mē̃ apnī chaṛhtī kalā kā parivartan hai .

⁴¹To take power through the yoga of the intellect, to follow in performing elevated actionsthrough the yoga of the intellect: the mother and father were the instruments for that.

⁵⁴Jaisē jō varṣh bīt chukā hai , usmē̃ snēh , samparka , sahyōg , ismē̃ chaṛhtī kalā aur parivartan hai .

⁴²But whom would be followedin the corporeal form? ⁴³Those who are the instruments. ⁴⁴So, become such an example of transformation.

⁵⁵Abhī sampūrṇ stage pratyakṣha rūp mē̃ dikhāī dē .

⁴⁵There shouldbe such a gathering once or twice a year.

⁵⁶Is varṣh mē̃ yah parivartan viśhēṣh rūp mē̃ hōnā āvaśhyak hai .

⁴⁶The gathering of every time has its own transformation of the ascendingstage.

⁵⁷Ab dhīrē-dhīrē pratyakṣhatā K|kē liyē jānabūjh kar bam lagānē śhurū kiē haĩ nā  ? ⁵⁸Jab dharm-yuddha key|kī stage par ānā hai .

⁴⁷Just as every year that has passed has had love, relationships and co­ operation, in the same way, this will havethe stage of ascent and transformation.

⁵⁹Āp lōg ēk bāt mē̃ hī hār khilā saktē hō ki dharm aur dhārṇā , un lōgō̃ kā practical nahī̃ hai aur paramātma - gyān kā proof ( P r o o f ) āpkā practical life ( P r a c t i c a l L i f e ) hai . ⁶⁰Ēk taraph dharm-yuddha key|kī stage dūsrī taraph practical dhāraṇāmūrtta key|kī stage . ⁶¹Agar in dōnō̃ kā sāth na hōgā tō āp lōg key|kī cēlēñj ( C h a l l e n g e ) hai practical life kī-vah pratyakṣha rūp mē̃ dikhāī nahī̃ dē̃gī . ⁶²Jaisē-jaisē āgē ātē jātē hō , vaisē is bāt par bhī attention ( A t t e n t i o n ) dēnā hai .

⁴⁸Now, the complete stage should be visible in a practical way.

⁶³Practical mē̃ gyān arthāt dhāraṇāmūrtta , gyān mūrtta vā guṇ-mūrtta .

⁴⁹This year, it isessential for this transformation to take place in a special way.

⁶⁴Mūrtta sē bhī vah gyān aur guṇ dikhāī dēvē̃ . ⁶⁵Ājkal discuss ( D i s c u s s ) karnē sē apnī mūrtta kō siddha nahī̃ kar saktē lēkin mūrtta sē un kō ēk second mē̃ śhānt karā saktī hō . ⁶⁶Ēk taraph bhāṣhaṇ hō , lēkin dūsrī taraph phir practical mūrtta bhī hō .

⁵⁰Now, they have gradually started dropping bombs deliberately in order to bring about revelation, have they not?When you come to a debate about religion, you can defeat them in one aspect, which is that their religion and dharnaare not in a practical form, whereas the proof of Godly knowledge is in your practical life.

⁶⁷Tab dharm-yuddha mē̃ successful ( S u c c e s s f u l ) hōṅgē  ; isliē jaisē service kā programme banātē hō , sāth-sāth apnē programme ( P r o g r a m m e ) mē̃ bhī progress ( P r o g r e s s ) karō .

⁵¹On the one side, there isthe debate of religion, and on the other side, the stage of being a practical embodiment of dharna. ⁵²If these two are nottogether, then the challenge you issue of your practical life cannot be clearly visible.

⁶⁸Yah bhī hōnā āvaśhyak hai . ⁶⁹Apnē purūṣhārth K|kē progress kā , apnē-apnē purūṣhārth K|kē bhinn-bhinn anubhav kā lēn-dēn karnē kā bhī programme sāth-sāth hōnā chāhiē .

⁵³As you continue to moveforward, you have to pay attention to this aspect: to have knowledge in a practical way, that is, to be the embodimentof dharna, the embodiment of knowledge and the embodiment of virtues.

⁷⁰Dōnō̃ kā balance ( B a l a n c e ) sāth-sāth hō . ⁷¹Achchhā .

⁵⁴The knowledge and virtues should bevisible even from the images.

⁷²Is murlī kā sār ⁷³1 . bābā kahtē tum bachchē samay key|kī ghaṛī hō .

⁵⁵Nowadays, by discussing things, they are not able to reveal their image.

⁷⁴Check karō tumhārī parivartan key|kī speed fast hai  ?

⁵⁶However,through your image, you can make them silent in one second.

⁷⁵Sampūrṇ parivartan key|kī niśhānī yah hai ki jō saṅskār pahlē thē , vah ab bilkul dikhāī na dē̃ . ⁷⁶Parivartan aisā hō jō sabhī K|kē mukh sē nikalē ki yah tō bilkul hī badal gayā hai . ⁷⁷2 . abhī dharm-yuddha key|kī stage par ānā hai .

⁵⁷On one hand, you may give a lecture, but on the otherhand, you should also be the image in a practical way; only then will you be successful in the debate of religion. ⁵⁸Thisis why, just as you make a programme for service, so too, make progress in making your own programmes.

⁷⁸Āp lōg unhē̃ ēk bāt mē̃ hī hār khilā saktī hō ki dharm aur dhārṇā jismē̃ practical mē̃ nahī̃ haĩ . ⁷⁹Āpkī mūrtta mē̃ bhī vah gyān aur guṇ dikhāī dēnā chāhiē .

⁵⁹It isessential to do this. ⁶⁰The programme for the progress of your own effort and of the exchange of the differentexperiences of your efforts should both be together.

⁸⁰Discuss karnē sē nahī̃ balki apnī mūrtta sē hī tum unhē̃ śhānt karā saktī hō .

⁶¹There should be a balance between the two. ⁶²Achcha. ⁶³* * * O M S H A N T I * * *