शुक्रवार 13 अप्रैल 1973 की अव्यक्त मुरली

⁰> > 13/04/73 Avyakt BapDada Revised: 06/06/94

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¹Just as bhagats receive the fruit of their devotion, in the same way, if a desperate soul comes to you with a feeling of devotion, asking you for donation of life and peace of mind, are you able to give that soul the fruit of his devotional feeling for you? ²Whatever attainment he receives from his own effort is from his own effort and is the fruit of that. ³But if someone tells you that he is weak, that he does not have any spiritual power, then through the Father, are you able to give such a soul the fruit of his feeling for you? ⁴They will only know the Father when they first receive some kind of assurance from Him.

¹13-04-73 ōm śhānti avyakt bāpadādāmadhuban

⁵And, only when they are able to receive the fruit of their devotional feelings will the yoga of their intellect be connected according to the directions. ⁶Many bhagats with such feelings will come to you att he end. ⁷One type are those who attain a status through their own effort, and they will continue to come. ⁸However, atthe end, neither will there be time to make effort nor will souls have the power to make effort.

²Bhakta aur bhāvnā kā phal

⁹And for such souls, with your co­operation and on the basis of your duty of giving the great donation, you will have to become the instruments to give them the fruit of their devotional feelings. ¹⁰They will just think that they have received a blessing; this has then been remembered as being taken beyond with just a glance from the Shaktis. ¹¹When you switch on a very powerful light, the germs in that place are destroyed the second you turn the switch on. ¹²Inthe same way, when you souls are in your perfect, powerful form, then it will be like when someone comes and turnson the switch in one second, that is, there is a pure thought, a pure feeling that this soul should also be benefitted.This is the switch of thoughts.

³Viśhva kalyāṇkārī sarv śaktivān , vardātā , sarv-ātmāō̃ K|kē pitā aur bhāvnā kā phal dēnē vālē bhagvān bōlē  :

¹³By turning it on, by your creating a thought, that soul's desires will be fulfilled and hewill melt internally, because souls who come at the end will become satisfied with even a little.

⁴Jaisē bhaktō̃ kō bhāvnā kā phal dētē haĩ , vaisē hī kōī ātmā bhāvnā rakhkar , taṛaptī huī , āpkē pās|pass āyē ki ‘ jīy dān dō ’ vā ‘ hamārē man kō śhānti dō ’ tō āp lōg unkī bhāvnā kā phal dē saktī hō  ?

¹⁴Because their part isonly of taking a few grains, they will think that they have attained all attainments. ¹⁵According to them, that iseverything for them. ¹⁶So, every soul should receive the fruit of their desires; none of them should remain deprived.And, for this, you need to have such a powerful stage now, that is, you have to accumulate all the powers withinyourself. ¹⁷Because it is only with the powers you have accumulated that you will be able to give someone the powerto accommodate and someone else the power to tolerate, that is, you will be able to give each one whatever he needs.When someone goes to the doctor, he is given a dose according to his disease and thereby made healthy.

⁵Unhē̃ apnē purūṣhārth sē jō kuchh bhī prāpti hōtī hai vah tō huā unkā apnā purūṣhārth aur unkā phal .

¹⁸In the sameway, you have to make effort to accumulate all the powers within yourself now. ¹⁹Those who wish to become worldemperors will not make effort just for their own selves. ²⁰It is very common to pass the tests and overcome theobstacles that come in their daily life, but those who are to become world emperors will have an overflowing stockwhich can be used for the whole world. ²¹In the same way, those who become the special instrument souls here shouldbe felt to have a stock of all the powers, for only then will you be considered to be close to the final stage ofperfection and the time of revelation.

⁶Lēkin āpkō kōī agar kahē ki maĩ nirbal hū̃ , mērē mē̃ śhakti nahī̃ hai tō aisē kō āp bhāvnā kā phal dē saktī hō  ?

²²At that time, you will not remember anyone. ²³Every second and every thoughtwill be for others. ²⁴At present, you have to give time for your own effort and your own body. ²⁵You have to giveenergy.

⁷ ( bāp dvārā ) .

²⁶You even have to use your mind for your own effort, but at that time, this stage will have finished. ²⁷Thiseffort will then have changed and you will feel that even one second or one thought should not be used for the self butfor world benefit. ²⁸Such a stage would be called complete and perfect. ²⁹If it is not complete, it is not perfect either,because only the complete stage is the perfect stage.

⁸Bāp kō tō pīchhē jānēṅgē-jab ki pahlē unhē̃ dilāsā milē .

³⁰So, now make your effort even more subtle. ³¹The effort ofspecial souls would definitely be unique.

⁹Lēkin yadi bhāvnā kā phal prāpt hō saktā hai tab unkī buddhi kā yōg direction pramāṇ lag sakēgā .

³²Are you experiencing such transformation taking place in your effort? ³³Younow have to come to the stage of being the bestowers, the children of the Bestower. ³⁴For such souls, giving isreceiving.

¹⁰Aisī bhāvnā vālē bhakta ant mē̃ bahut āyēṅgē .

³⁵So, now, together with the closeness of time, you also need the perfect stage.

¹¹Ēk haĩ-purūṣārtha karkē pad pānē vālē , vah tō ātē rahtē haĩ , lēkin ant mē̃ purūṣhārth karnē kā na tō samay rahēgā aur na ātmāō̃ mē̃ śhakti hī rahēgī , aisī ātmāō̃ kō phir apnē sahyōg sē aur apnē mahādān dēnē K|kē karttavya K|kē ādhār sē un key|kī bhāvnā kā phal dilānē kē nimitt bannā paṛē .

³⁶The complete stage of yousouls will bring perfection close. ³⁷Therefore, you should now check yourselves to see that just as in the beginning, you used to take time in makingeffort for your self, in the same way, whether you are now using more time for others. ³⁸According to the drama,arrogance and the consciousness of "I" will then automatically finish. ³⁹It will happen like that according to thecircumstances also.

¹²Vē|way tō yahī samajhē̃gē ki śhaktiyō̃ dvārā mujhē yah vardān milā .

⁴⁰Through this, you will automatically become soul conscious. ⁴¹To engage yourself in this taskmeans to become soul conscious.

¹³Jō gāyan hai ‘ najar sē nihāl karnā .

⁴²Without being soul conscious, you will not be successful in your task.

¹⁴’

⁴³Then yourstage of being soul conscious will become constant. ⁴⁴Have you become world benefactors or only benefactors of theself? ⁴⁵Are you busy in settling your own karmic accounts or are you busy in enabling the souls of the world to settletheir karmic accounts and bondages? ⁴⁶What are you busy in?

¹⁵Jaisē bahut tēj bijlī hōtī hai tō switch ônakaranē sē jahā̃ bhī bijlī lagātē hō us sthān K|kē kīṭāṇu ēk second mē̃ bhasma hō jātē haĩ .

⁴⁷Since you have kept the aim, constantly use your body,mind and wealth for world benefit. ⁴⁸Achcha. ⁴⁹BapDada meeting groups personally on 25th January, 1994 ⁵⁰In order to finish dependency, maintain the spiritual intoxication of having all rights.

¹⁶Isī prakār jab āp ātmāē̃ apnī sampūrṇ powerful stage par hō̃ aur jaisē kōī āyā aur ēk second mē̃ switch on kiyā arthāt śhubh saṅkalp kiyā athavā śhubh bhāvnā rakkhī ki is ātmā kā bhī kalyāṇ hō-yah hai saṅkalp-rūpī switch .

⁵¹Do you constantly experience yourselves to be those who have all rights to the Father's inheritance, the self­sovereigns and also the ones who have the right to rule the kingdom of the world? ⁵²The Father's inheritance is self­sovereignty and the kingdom of the world. ⁵³So, to be one who has a right to the Father's inheritance means to be onewho has the right to the kingdom of the world. ⁵⁴This world will come into your hands.

¹⁷Inkō on karnē arthāt saṅkalp kō rachnē sē phauran hī unkī bhāvnā pūrī hō jāyēgī , vē|way gadgad hō jāyēṅgē , kyōṅki pīchhē ānē vālī ātmāyē̃ thōṛē mē̃ hī jyādā rāzī hōṅgī .

⁵⁵At present, it is in the hands ofmany. ⁵⁶This is why the world is in upheaval. ⁵⁷Sometimes, it swings to this side and sometimes to the other. ⁵⁸When itcomes into your hands, it will remain constant.

¹⁸Samajhē̃gī ki sarv prāptiyā̃ huī .

⁵⁹Do you remember how many times you have ruled the world? ⁶⁰Doyou experience that you have ruled it many times before?

¹⁹Kyōṅki unkā hai hī kanā-dānā lēnē kā part .

⁶¹Does the image of your kingdom appear clearly in thecamera of your intellect? ⁶²Or, is it that it is because the Father is telling you that it will definitely be like that?

²⁰Unkē hisāb sē vahī sab-kuchh hō jāyēgā .

⁶³Is it asclear as the present? ⁶⁴After all, it is only a matter of yesterday.

²¹Tō sarv-ātmāō̃ kō unkī bhāvnā kā phal prāpt hō aur kōī bhī vañchit na rahē  ; iskē liē itnī powerful stage arthāt sarvśhaktiyō̃ kō abhī sē apnē mē̃ jamā karē̃gē tab hī in jamā kī huī śhaktiyō̃ sē kisī kō samānē key|kī śhakti aur kisī kō sahan karnē key|kī śhakti dē sakē̃gē arthāt jiskō jō āvaśhyaktā hōgī vahī uskō dē sakē̃gē .

⁶⁵It existed yesterday, and it will exist tomorrow.Today, you have self­ sovereignty and tomorrow, you will have the kingdom of the world. ⁶⁶It is simply a question oftoday and tomorrow. ⁶⁷A soul who has all rights constantly stays in spiritual intoxication, and this intoxication easilymakes him forget the old world, just as physical intoxication makes you forget everything. ⁶⁸That is temporary but thisis for all time.

²²Jaisē doctor kē pās jaisā rōgī ātā hai , usī pramāṇ unkō dose ( D o s e ) dētā hai aur tandurūsta banātā hai .

⁶⁹When you have the intoxication of having all rights, then what does the old world seem like comparedto the new world? ⁷⁰It is nothing. ⁷¹It does not seem difficult to forget the old world. ⁷²Those who have all rights arenever dependent; they are not dependent on anything.

²³Isī prakār āpkō sarvśhaktiyā̃ apnē pās|pass jamā karnē kā abhī sē purūṣhārth karnā paṛē .

⁷³Where there are all rights, there is no dependency. ⁷⁴Wherethere is dependency, there are no rights. ⁷⁵It is when you forget your rights that you become dependent. ⁷⁶So, you mustnot be dependent on any thing, any person or any sanskar.

²⁴Kyōṅki jinkō viśhva mahārājan bannā hai unkā purūṣhārth sirph apnē prati nahī̃ hōgā .

⁷⁷The mothers have a little attachment. ⁷⁸Do you have it onceor twice a year? ⁷⁹(No.) ⁸⁰When someone falls very ill, do you feel attachment at that time?

²⁵Apnē jīvan mē̃ ānē vālē vighna va parīkṣhāō̃ kō pās|pass karanā-vah tō bahut common ( C o m m o n ) hai lēkin jō viśhva-mahārājan bannē vālē haĩ unkē pās|pass abhī sē hī stock ( S t o c k ) bharpūr hōgā jō ki viśhva kē prati prayōg hō sakē .

⁸¹What do the Pandavs feel?Perhaps you do not feel anger, but do you feel bossy? ⁸²Having found the Father, you have found everything. ⁸³So, theselimited things are nothing. ⁸⁴You do not have to let go of them, but they are renounced automatically.

⁸⁵You do not evenhave to make effort.

⁸⁶Achcha.

²⁶Tō isī prakār yahā̃ bhī jō viśhēṣh ātmāyē̃ nimitt banē̃gī unmē̃ bhī sabhī śhaktiyō̃ kā stock andar anubhav hō , tab hī samajhē̃ ki ab sampūrṇ stage key|kī va pratyakṣhatā kā samay najdīk hai .

⁸⁷This is a variety group. ⁸⁸A bouquet of a variety of colourful flowers is very good. ⁸⁹However, at present, where do allof you belong? ⁹⁰At present, are you all Madhuban niwasis, or are you remembering your respective places?

²⁷Us samay kōī yād nahī̃ hōgā .

⁹¹Atpresent, all of you are one. ⁹²There is great pleasure in being a Madhuban niwasi, is there not?

²⁸Dūsrō̃ kē prati hī her|har second , her|har saṅkalp hōgā .

⁹³Since you experiencepleasure, why do you go from here? ⁹⁴Say that you are going for service. ⁹⁵Madhuban is very much loved, but service isjust as lovely.

²⁹Abhī tō apnē purūṣhārth va apnē tan kē liē samay dēnā paṛtā hai , śhakti bhī dēnī paṛtī hai .

⁹⁶So, no matter where you are staying, always have the awareness that you are there for the sake ofservice. ⁹⁷It is not a karmic account, but you are there simply for the sake of service. ⁹⁸To be a Brahmin means to be aserver. ⁹⁹There is pleasure in doing service, isn't there?

³⁰Apnē purūṣhārth kē liē man bhī lagānā paṛtā hai , phir yah stage samāpt hō jāyēgī .

¹⁰⁰If you consider it to be a household, there is bondage and if you consider it to be a service place, there is happiness.When you go from here, you are going for the sake of service. ¹⁰¹You are not going for the sake of karmic accounts. ¹⁰²Group No. ¹⁰³2:

³¹Phir yah purūṣhārth badlī|badalī hōkar aisā anubhav hōgā ki ēk second bhī aur ēk saṅkalp bhī apnē prati na jāy balki viśhva K|kē kalyāṇ kē prati hī hō .

¹⁰⁴The means for becoming a holy swan is cleanliness of mind and intellect and the inculcation of the jewels of knowledge. ¹⁰⁵Do you feel that you have become the holy swans for all time? ¹⁰⁶You are holy swans, are you not? ¹⁰⁷So, what does aswan do?

³²Aisī stage kō kahā jāyēgā - ‘ sampūrṇ ’ arthāt ‘ sampann ’ .

¹⁰⁸What is the task of a swan? ¹⁰⁹(To pick up pearls.) ¹¹⁰And what else? ¹¹¹To separate milk from water.

³³Agar sampann nahī̃ tō sampūrṇ bhī nahī̃ .

¹¹²One is topick up the jewels of knowledge, that is, to imbibe them, and the second speciality is that of the power ofdiscrimination. ¹¹³To separate milk from water means to have the speciality of the power of discrimination. ¹¹⁴Those whohave the power of discrimination will never take the water instead of milk. ¹¹⁵The value of milk and greater than that ofwater.

³⁴Kyōṅki sampann stage hī sampūrṇ stage hai .

¹¹⁶So, the meaning of milk and water is to discriminate between the powerful and the wasteful. ¹¹⁷Waste isconsidered to be like water and the powerful is considered to be like milk.

³⁵Tō aisē apnē purūṣhārth kō aur hī mahīn kartē jānā hai .

¹¹⁸So, are you such holy swans? ¹¹⁹Do youhave good discrimination power? ¹²⁰Or, do you sometimes consider water to be milk or milk to be water?

³⁶Viśhēṣh ātmāō̃ kā purūṣhārth bhī zarūr nyārā hōgā .

¹²¹Do yousometimes consider the wasteful to be good and get bored with the powerful? ¹²²No. ¹²³So, to be a holy swan means to beconstantly clean. ¹²⁴A swan is always shown clean.

³⁷Tō kyā purūṣhārth mē̃ aisā parivartan anubhav hōtā jā rahā hai  ?

¹²⁵Cleanliness means purity. ¹²⁶So you have now become clean, haveyou not? ¹²⁷Has the dirtiness been removed, or is there still a little bit remaining? ¹²⁸There isn't a little bit remaining, isthere?

³⁸Abhī tō dātā K|kē bachchē dātāpan key|kī stage par ānē haĩ .

¹²⁹You are not sometimes coloured by the company of those who are dirty, are you? ¹³⁰Are you ever affected bythose who are dirty?

³⁹Dēnā hī unkā lēnā hōnā hai .

¹³¹So, you are clean, are you not? ¹³²If you put cleanliness and dirtiness side by side, which wouldyou prefer?

⁴⁰Tō ab samay key|kī samīpatā kē sāth sampann stage bhī chāhiē .

¹³³Would you prefer the cleanliness or would you also like the dirt? ¹³⁴So, constantly keep the mind andintellect clean, that is, pure. ¹³⁵There should not be any impurity of wasteful things.

⁴¹Āp ātmāō̃ key|kī sampann stage hī sampūrṇtā kō samīp lāyēgī .

¹³⁶If there is any waste, that cannot becalled completely pure. ¹³⁷So to finish the wastage means to be a holy swan. ¹³⁸At every moment, let there be the jewelsof knowledge. ¹³⁹Let there be churning going on.

⁴²Tō āp lōg abhī svayã kō check karē̃ ki jaisē pahlē apnē purūṣhārth mē̃ samay jātā thā abhī din-pratidin dūsrō̃ kē prati jyādā jātā hai  ?

¹⁴⁰If there is the churning of knowledge, there will not be any waste.This is known as picking up jewels. ¹⁴¹The wasteful things are like stones. ¹⁴²If there is any waste, there are waves ofsorrow and you become distressed, thinking: Why did this come? ¹⁴³Stones give you sorrow and jewels give youhappiness.

⁴³Apnī body kônaśas ( C o n s c i o u s ) dēh-abhimān nēcaralī drama anusār samāpt hōtā jāēgā .

¹⁴⁴If anyone has a jewel in his hand, would he be distressed or would he be happy? ¹⁴⁵He would be happy,would he not? ¹⁴⁶If anyone throws away a jewel, then there would be the experience of sorrow.

⁴⁴Sarakamasṭônsēs pramāṇ bhī aisē hōtā jāēgā .

¹⁴⁷Therefore, do notimbibe stones through your intellect. ¹⁴⁸Constantly imbibe the jewels of knowledge.

⁴⁵Issē automatically sōlakônśas hōṅgē .

¹⁴⁹Each jewel has limitless value.How many jewels do you have? ¹⁵⁰You have countless jewels, do you not?

⁴⁶Kārya mē̃ lagnā arthāt sōlakô nśas hōnā .

¹⁵¹You are overflowing with jewels; you arenot empty, are you? ¹⁵²Don't ever keep the intellect empty.

⁴⁷Bagair sōlakônśas K|kē kārya saphal nahī̃ hōgā .

¹⁵³Definitely give yourself some homework. ¹⁵⁴Keep yourintellect busy with homework. ¹⁵⁵Baba gives you homework daily, does He not?

⁴⁸Tō nirantar ātma-abhimānī bannē key|kī stage svataḥ hī hō jāyēgī .

¹⁵⁶What are the specialities, blessingsand special points of dharna. ¹⁵⁷They are homework. ¹⁵⁸So, continue to do your homework. ¹⁵⁹Or, is it that once you haveheard something in class, that's it?

⁴⁹Viśhva-kalyāṇakārī banē hō yā ātm-kalyāṇakārī banē hō  ?

¹⁶⁰Why are you given homework? ¹⁶¹So that you are kept busy. ¹⁶²So, do the mothers dotheir homework? ¹⁶³You are Godly students.

⁵⁰Apnē hisāb-kitāb karnē mē̃ busy hō yā viśhva key|kī sarv-ātmāō̃ K|kē karmbandhan va hisāb-kitāb chuktu karānē mē̃ busy hō  ?

¹⁶⁴Or do you consider yourselves to be mothers when you go back home?So what is the duty of a student? ¹⁶⁵To study. ¹⁶⁶Baba makes everything so easy for you. ¹⁶⁷So, what do you keep yourselfbusy with?

⁵¹Kismē̃ busy hō  ?

¹⁶⁸Do the Pandavs remain busy? ¹⁶⁹To remain busy means to remain safe. ¹⁷⁰And the homework you receive isso easy!

⁵²Lakṣhya rakhā hai , sadā viśhva-kalyāṇ kē prati tan , man , dhan sabhī lagāō .

¹⁷¹You just have to do what you hear. ¹⁷²You have so much happiness from the One who is giving you thehomework. ¹⁷³And where does He come from? ¹⁷⁴He comes from so far away.

⁵³Achchhā  !

¹⁷⁵The highest­on­high God comes as yourTeacher. ¹⁷⁶It is a matter of such great intoxication! ¹⁷⁷Throughout the entire kalpa, you will never again find such aTeacher. ¹⁷⁸So, you should do your homework very well, should you not?

⁵⁴Ōm śhānti .

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