शुक्रवार 25 मई 1973 की अव्यक्त मुरली

⁰> ¹25-05-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 25/05/73 Avyakt BapDada Revised: 08/08/94

²Bhaviṣhya plan ³Viśhva-parivartak , viśhva-kalyāṇakārī , vardānī va mahādānī , nazar sē nihāl karnē vālē bābā bōlē  : ⁴Apnē kō viśhva-parivartak va viśhva-kalyāṇakārī samajhtē hō  ?

¹Do you consider yourselves to be world transformers and world benefactors? ²Whilst considering yourselves to be theones who give the message to every soul of the world, do you ever calculate to what extent you have been able to givethe message to the world?

⁵Viśhva key|kī her|har ātmā kō sandēśh dēnē vālē samajhtē huē viśhva mē̃ kahā̃ tak sandēśh dē pāyē haĩ , iskā hisāb-kitāb nikāltē rahtē hō  ?

³Are you creating new plans for the places where you still have to carry out the task ofgiving the message? ⁴One always thinks of plans for one's own duty and responsibility.

⁶Jahā̃-jahā̃ sandēśh dēnē kā karttavya ab hōnē vālā hai , iskē liyē nayē-nayē plāns ( P l a n s ) banā rahē hō  ? ⁷Jō jiskā karttavya vā jimmēvārī hōtī hai , us karttavya kē prati uskē sadaiv plānsa chaltē rahtē haĩ .

⁵Wherever you put the plans for giving the message, or for spreading the sound of the Father's introduction into apractical form, the main effort you make is that, in whichever land or whichever place you have to give the message,you first create a stage.

⁸Kahī̃ bhī sandēśh dēnē kē liē vā bāp K|kē parichay kā āvāz phailānē kē liē abhī-tak jō bhī bhinn-bhinn plānsa practical mē̃ lātē hō un mē̃ mukhya prayatna yahī kartē hō ki jis dhartī par vā jis sthān par sandēśh dēnā hai vahā̃ pahlē tō stage ( S t a g e ) taiyār kartē hō , speech ( S p e e c h ) taiyār kartē hō aur pablisiṭī ( P u b l i c i t y ) K|kē bhinn-bhinn sādhan apnātē hō jis dvārā usī sthān key|kī ātmāō̃ kō sandēśh dēnē kā karttavya kartē rahtē hō .

⁶Then, you prepare your speech, and you also adopt various means of pubilicising theprogramme through which you carry out the task of giving the message to the souls of that place. ⁷However, up tonow, with this method, you have only been able to give the message to a few souls of the world. ⁸Now, you have togive the message to the whole world in a short time; you have to introduce them to gyan and yoga. ⁹You have to carryout the task of giving them the recognition of the Father, and, together with that, you also have to purify matter; onlythen will world transformation take place.

⁹Lēkin in sādhanō̃ dvārā abhī tak viśhva key|kī anśh-mātra ātmāō̃ kō hī sandēśh dē pāyē hō .

¹⁰What future plans have you created in order to carry out this great task in ashort time? ¹¹Does the blueprint of those plans enter your intellect?

¹⁰Abhī thōṛē samay K|kē andar , jab sārī viśhva key|kī ātmāō̃ kō sandēśh dēnē , gyān aur yōg kā parichay dē bāp key|kī pahchān karānē kā karttavya karnā hī hai , sāth-sāth is prakr̥iti kō bhī pāvan banānā hai , tab hī viśhva-parivartan hōgā .

¹²Is it the same form as that which you are doingnow, or is it something different? ¹³Do you see in advance what that form is? ¹⁴Or, will you see it as you move along?If it is clear, then relate it to Baba in two words. ¹⁵Since the time is short, you also need to have short plans.

¹¹Iskē liyē thōṛē samay mē̃ bahut baṛā kārya karnē kē liē bhaviṣhya kaun-sā plan banāyā hai  ?

¹⁶They should be short but powerful. ¹⁷What are those twowords? ¹⁸The future plans are to take practical shape on the basis of just two words.

¹²Vah rūp-rēkhā buddhi mē̃ ātī hai  ?

¹⁹You have been told these twowords before also.

¹³Abhī jō kar rahē hō , vahī rūp rēkhā hai yā vah kuchh bhinn hai  ? ¹⁴Vah kyā hai , vah in ēḍavônsa ( I n A d v a n c e ) dēkhtē hō yā vah chaltē-chaltē dēkhē̃gē  ?

²⁰One is to practically and visibly be an image of the Father (sakshat Baap murat); and secondly, tobe a detached observer (saakhi) and an image that grants visions (sakshatkar murat).

¹⁵Agar spaṣhṭ hai tō dō śhabdō̃ mē̃ sunāō . ¹⁶Jab samay bhī short ( S h o r t ) hai tō plan bhī short chāhiē .

²¹Unless you become these twoimages, you will not be able to transform the whole world in a short time.

¹⁷Short hō lēkin powerful hō . ¹⁸Vah dō śhabda kaun-sē haĩ  ? ¹⁹Bhaviṣhya plan practical rūp mē̃ dō śhabdō̃ K|kē ādhār par hī hōnā hai .

²²Just as you prepare your speech and thephysical stage, in the same way, in order to put these plans into a practical form, you also have to prepare yourinternal stage.

²⁰Vah dō śhabda pahlē bhī sunāyē thē . ²¹Ēk tō ‘ sākṣhāt bāp-mūrtta ’ aur dūsrā ‘ sākṣhī aur sākṣātkār-mūrtta ’ . ²²Jab tak yah dōnō̃ mūrtta na banī haĩ , tab tak sārē viśhva kā parivartan thōṛē samay mē̃ kar nahī̃ pāyēṅgē .

²³Just as you prepare the stage whilst thinking of a variety of points, in the same way, in order to grant a vision of thefuture through your features, you have to grant a vision of the divine activities (charitra) of the Father, His acts andHis virtues through the main senses on your face. ²⁴You have to prepare these various points.

²³Is plan kō practical mē̃ lānē K|kē liyē jaisē ab bhī stage aur speech taiyār kartē hō , vaisē hī āp kō apnī sthiti key|kī stage taiyār karnī paṛē .

²⁵You should be able totake someone beyond with a glance through the eyes. ²⁶That is, through your vision, you should be able to transformthe vision, attitude, consciousness and actions of others.

²⁴Apnē features dvārā future kā sākṣhātkār karnē kē liē , jaisē bhinn-bhinn points sōchtē huē stage taiyār kartē hō vaisē hī is sūrat K|kē bīch jō bhī mukhya karmēndriyā̃ haĩ , un karmēndriyō̃ dvārā bāp K|kē charitra , bāp K|kē karttavya kā sākṣhātkār hō , bāp K|kē guṇō̃ kā sākṣhātkār hō .

²⁷Give everyone a clear vision of your own form and the formof themselves. ²⁸With a spiritual smile on your lips, give the experience of imperishable happiness. ²⁹Through yourwhole face, grant them a vision of the present elevated position and the future position. ³⁰With your elevated thoughts,draw away that flood of wasteful and sinful thoughts of other souls.

²⁵Yah bhinn-bhinn points taiyār karnī paṛē .

³¹And, with your power, draw them away in ashort time.

²⁶Nayanō̃ dvārā najar sē nihāl kar sakō .

³²Transform the wasteful thoughts into powerful thoughts.

²⁷Arthāt nayanō̃ key|kī dr̥iṣhṭi dvārā un ātmāō̃ key|kī dr̥iṣhṭi , vr̥itti , smr̥iti aur kr̥iti change kar dō .

³³Through your one term, give desperate souls theexperience of reaching their goal and the destination of their journey.

²⁸Mastiṣka dvārā apnē va sabhī K|kē svarūpō̃ kā spaṣhṭ sākṣhātkār karāō .

³⁴What is that one term? ³⁵Simply by saying,"Shiv Baba", they should be able to find their goal and destination.

²⁹Hōṇṭhō̃ dvārā rūhānī muskarāhaṭ sē avināśhī khuśhī kā anubhav karāō . ³⁰Sārē chēhrē dvārā vartamān śhrēṣhṭh position aur bhaviṣhya position ( P o s i t i o n ) kā sākṣhātkār karāō . ³¹Apnē śhrēṣhṭh saṅkalp dvārā anya ātmāō̃ K|kē vyarth saṅkalpō̃ va vikalpō̃ key|kī bahtī huī bāḍh sē aur apnī śhakti sē alp samay mē̃ kinārā kar dikhāō .

³⁶Through your every action, that is, every divineactivity (and a divine activity is not just of the Father, but the elevated actions of every elevated soul are divineactivities; ordinary actions are not called divine activities) so, through the divine activity of every elevated action,reveal the image of the Father. ³⁷Now, only when you give such a practical, spiritual speech will you be able totransform the world in a short time.

³²Vyarth saṅkalpō̃ kō śhuddha saṅkalpō̃ mē̃ parivartit kar ḍālō .

³⁸For this, you also need a stage. ³⁹What main equipment do you use for the preparation of a stage?

³³Apnē ēk bōl dvārā anēk samay key|kī taṛaptī huī ātmāō̃ kō apnē niśhānē kā , apnī mañjil K|kē ṭhikānē kā anubhav karāō .

⁴⁰You know this, do you not? ⁴¹This is the special signof all of you. ⁴²You make the whole stage white: this is the main sign or symbol of all of you.

³⁴Vah ēk bōl kaun-sā  ?

⁴³Your uniform is verywell known.

³⁵‘ śhiv bābā . ³⁶’ śhiv bābā kahnē sē hī ṭhikānā va niśhānā mil jāy .

⁴⁴Whatever is the internal stage of the soul, so you present that form on the external stage.

³⁷Apnē her|har karma arthāt charitra dvārā , charitra sirph bāp K|kē nahī̃ haĩ , āp her|har śhrēṣhṭh ātmā K|kē śhrēṣhṭh karma bhī charitra haĩ .

⁴⁵You try to putall these things on a physical stage; if you do not have the awareness of even one of these things, or, if it is not theaccurate form, then the sparkle of the stage does not seem so good.

³⁸Sādhāraṇ karma kō charitra nahī̃ kahē̃gē . ³⁹Tō her|har śhrēṣhṭh karma rūpī charitra dvārā bāp kā chitra dikhāō .

⁴⁶In the same way, when you have to give apractical speech through your stage, then for this too, you have to prepare all these things.

⁴⁰Jab aisī rūhānī practical speech karē̃gē tab thōṛē samay mē̃ viśhva kā parivartan karē̃gē .

⁴⁷You need to have light,that is, you have to be in the stage of being double­light. ⁴⁸You know this, do you not?

⁴¹Iskē liē stage bhī chāhiē .

⁴⁹There has to be both forms oflight.

⁴²Stage key|kī taiyārī mē̃ kyā-kyā mukhya sādhan apnātē hō . ⁴³Vah tō jāntē hō na  ? ⁴⁴Vah āp lōgō̃ key|kī viśhēṣh niśhānī hai .

⁵⁰If someone on the stage is not light, but is very heavy in sitting down and getting up, then instead of listening tothe speech, people will be distracted into looking at that person.

⁴⁵Stage kō saphēd kartē hō , yahī āp lōgō̃ key|kī mukhya niśhānī athavā symbol ( S y m b o l ) hai .

⁵¹So here, too, you need a double­light stage. ⁵²Themike should be so powerful that the sound reaches very far very clearly.

⁴⁶Jaisē dress prasiddh hai nā .

⁵³So, there should be might in the mike.

⁴⁷Tō jaisī ātmā key|kī stage , vaisī bāhar key|kī stage kō bhī rūp dētē hō . ⁴⁸Tō yah bātē̃ jō sthūl stage par rakhnē kā prayatna kartē hō .

⁵⁴Themoment you have one thought and give one glance, then that one thought and one glance should carry out the task ofa lighthouse.

⁴⁹Unmē̃ sē agar ēk chīj bhī smr̥iti mē̃ na rahtī hai vā sahī rūp mē̃ nahī̃ hōtī hai tō stage key|kī jhalak achchhī nahī̃ dikhāī dētī .

⁵⁵Even whilst you are in one place, many souls should be influenced by your one thought and one divinedristhi. ⁵⁶You have to create such a powerful mike.

⁵⁰Isī pramāṇ jab apnī sthiti key|kī stage dvārā practical speech karnī hai tō iskē liyē bhī in sabhī bātō̃ key|kī taiyārī chāhiē , light chāhiē arthāt double light svarūp key|kī stage chāhiē .

⁵⁷So what is the mike? ⁵⁸Thought and drishti; divine and spiritualvision. ⁵⁹In the same way, there has to be whiteness, that is, a clean intellect that hasn't the slightest stain on it.

⁵¹Yah tō jāntē hō na  ? ⁵²Dōnō̃ hī light . ⁵³Agar stage par kōī halkā na hō , uṭhnē baiṭhnē mē̃ bhārī hō tō speech sunnē K|kē bajāy lōg uskō hī dēkhnē lag jāyēṅgē .

⁶⁰If thereis a stain on the stage, if there isn't that whiteness, then against their conscious desire, everyone's attention would bedrawn towards that stain. ⁶¹Then, there also has to be the decoration of the slogans.

⁵⁴Tō yahā̃ par double light key|kī sthiti chāhiē .

⁶²What slogans should be used asdecorations for the internal stage?

⁵⁵Aur mike aisā powerful hō , jō dūr tak āvāz spaṣhṭ rūp mē̃ pahuñch jāyē . ⁵⁶Tō mike mē̃ bhī might hō .

⁶³The internal stage and then the speech of practical thoughts, words and actions:what slogans do you need for such a stage?

⁵⁷Ēk saṅkalp karō , ēk najar ḍālnē sē hī vah najar aur vah saṅkalp light house kā kārya karē .

⁶⁴Firstly, I, the soul, am a instrument of the Almighty Authority Father for the elevated task of world benefit.

⁵⁸Ēk sthān par hōtē huē bhī anēk ātmāō̃ par āp K|kē śhrēṣhṭh saṅkalp aur divya najar kā prabhāv paṛē .

⁶⁵Thisslogan should be in your consciousness. ⁶⁶If you are not able to remember this slogan of this stage, then the stagewould not seem beautiful.

⁵⁹Aisā powerful mike banānā paṛē .

⁶⁷The slogans are of special inculcation.

⁶⁰Tō mike kaunsā huā - ’ saṅkalp aur najar ’ , ‘ divya aur rūhānī dr̥iṣhṭi .

⁶⁸The second slogan is: I, the soul am a great donorand a bestower of blessings.

⁶¹’ aisē hī vhāiṭanēs ( W h i t e n e s s ) arthāt svachchha buddhi chāhiē unmē̃ jarā bhī kōī dāg na hō . ⁶²Agar stage par kōī dāg hōgā , vhāiṭanēs nahī̃ hōgī tō sabhī kā attention na chāhtē bhī us taraph jāyēgā .

⁶⁹Give a blessing to those souls, who do not have the courage to give or receive donations,through the blessings that you have received from the Father, the Bestower of Blessings and with the co­operation ofyour own stage. ⁷⁰So the slogan is to be a great donor and a bestower of blessings.

⁶³Aur bāt mē̃ salōgansa ( S l o g a n s ) kā śhrr̥iṅgār chāhiyē . ⁶⁴Is sthiti key|kī stage par kaun-sē salōgan kā śhrr̥iṅgār chāhiyē  ?

⁷¹This is the clarification. ⁷²Thirdly, I,the soul, through my divine activities, words and thoughts, have to grant all souls a vision of the image and characterof BapDada.

⁶⁵- sthiti key|kī stage aur practical man , vāṇī , karma key|kī speech .

⁷³In this way, also keep in your awareness the slogans that are used to make the stage beautiful.

⁶⁶Aisī stage K|kē liyē salōgan kaun-sē chāhiyē  ?

⁷⁴Preparesuch a stage and speech.

⁶⁷Ēk ‘ maĩ ātmā viśhva-kalyāṇ K|kē śhrēṣhṭh karttavya kē prati sarvśhaktivān bāp dvārā nimitt banī huī hū̃ ’ - yah salōgan smr̥iti mē̃ rahē .

⁷⁵Sit on a chair on the stage, that is, sit on the chair of your original status. ⁷⁶So, the stage,speech and status are all necessary. ⁷⁷Then, you will be able to transform the world in a short time.

⁶⁸Is sthiti mē̃ agar yah salōgan yād na rahēgā tō stage sundar nahī̃ lagēgī . ⁶⁹Viśhēṣh dhārṇāō̃ K|kē hī salōgansa haĩ .

⁷⁸You know how todo this, do you not? ⁷⁹But also make sure that the stage is very strong, unshakeable and so stable that no storm nor anykind of atmosphere is able to shake it.

⁷⁰Dūsrā salōgan , maĩ ātmā mahādānī aur vardānī hū̃ .

⁸⁰Make such preparations for yourself. ⁸¹Do you have this practice?

⁷¹Jin bhī ātmāō̃ kō dān lēnē kā vā dēnē kā sāhas nahī̃ haĩ un kō bhī vardātā bāp dvārā milē huē vardānō̃ dvārā apnī sthiti K|kē sahyōg dvārā vardān dēnā hai .

⁸²Are you ever­ready and ever­happy to the extent that in one second, you are able to prepare your stage and give a practical speechaccording to the stage, place and land of the souls? ⁸³Do you understand?

⁷²Tō salōgan kyā huā  ?

⁸⁴This is the future plan.

⁷³‘ maĩ mahādānī aur vardānī hū̃ ’ - yah hai spaṣhṭīkaraṇ . ⁷⁴Tīsrī bāt mujh ātmā kō apnē charitra , bōl va saṅkalp dvārā apnē mūrtta mē̃ sabhī ātmāō̃ kō bāpdādā key|kī sūrat aur sīrat kā sākṣhātkār karānā hai .

⁸⁵To the elevated souls who constantly grant a vision of the perfect stage and the true, real status through their ownstage and status; to the world benefactor souls, BapDada's love, remembrances and namaste. ⁸⁶Meeting a group. ⁸⁷Out of all the powers, do you know the main power?

⁷⁵Is prakār jō stage kō sundar banānē kā salōgan hai vah bhī smr̥iti mē̃ rakhnā hai .

⁸⁸You consider yourselves to be master almighty authorities, doyou not? ⁸⁹Out of all the powers, which is the most elevated power.

⁷⁶Aisī apnī stage aur speech kō taiyār karō . ⁷⁷Stage par kursī par baiṭhō arthāt apnī status key|kī kursī par baiṭhō .

⁹⁰Just as in the study, there are many subjects, butout of those, there is one special, main subject, so too, all the powers are essential.

⁷⁸Tō stage , speech , aur status yē tīnō̃ hī āvaśhyak haĩ , phir thōṛē samay mē̃ viśhva kō parivartit kar lē̃gē .

⁹¹However, out of all these powers, which one power is the main power? ⁹²A power that is so essential that it is difficultto become a maharathi or a mahavir without it?

⁷⁹Yah karnā tō ātā hai na  ?

⁹³Of course, all the powers are essential.

⁸⁰Lēkin yah bhī dhyān rakhnā ki stage aisī mazbūt hō , ēk-ras , achal aur aḍōl hō jō kōī bhī tūphān aur kōī bhī vātāvaraṇ uskō hilā na sakē .

⁹⁴Each one is connected withanother, but what is the number one power which will bring all the other powers close? ⁹⁵(The power to discern.)

⁸¹Aisī apnī taiyārī karō , kyā aisī practice hai  ?

⁹⁶To have self­realisation is also the power to discern.

⁸²Kyā aisē ever ready hō aur ever happy ( E v e r - H a p p y ) hō  ?

⁹⁷Self­realisation means to discern and to know the self.

⁸³Jō ēk second mē̃ jaisī sthiti , jaisā sthān aur jaisī ātmāō̃ key|kī dhartī usī pramāṇ thōṛē samay mē̃ apnī stage taiyār kar practical speech kar sakō . ⁸⁴Samjhā  ?

⁹⁸Onlywhen you first discern the Father will you be able to recognise Him. ⁹⁹When you recognise Him, you will be able tocome close to Him and become similar to Him. ¹⁰⁰The power to discern is the number one power.

⁸⁵Yah hai bhaviṣhya plan . ⁸⁶Achchhā

¹⁰¹In common words, todiscern means the power to know.

⁸⁷Aisē sadā apnī stage dvārā , status dvārā sarv ātmāō̃ kō apnē sampūrṇ stage aur apnē vāstavik status kā sākṣhātkār karānē vālē śhrēṣhṭh ātmāō̃ kō , viśhva-kalyāṇakārī ātmāō̃ kō bāpdādā kā yād-pyār aur namastē .

¹⁰²The first basis of knowledge is to recognise the Father, that is, to discern that thisis the Father's task which is being carried out. ¹⁰³First of all, the power to discern is essential. ¹⁰⁴The power to discern isalso known as the stage of being knowledge­full. ¹⁰⁵What is the detail of the power to recognise and what is the attainment through that?

⁸⁸Mahāvākyō̃ kā sār ⁸⁹1 . jaisē sēvā karnē K|kē liyē stage , speech taiyār kartē hō tō viśhva sēvā K|kē liyē apnī sthiti key|kī stage taiyār karnī hai .

¹⁰⁶You can have a discussionamongst yourselves on this topic. ¹⁰⁷When the players in a game are of an equal level, they enjoy playing that game.Whilst playing a game, there is a meeting.

⁹⁰Sūrat K|kē bīch jō karmēndriyā̃ haĩ , un dvārā bāp K|kē charitra aur bāp K|kē karttavya kā sākṣhātkār karānā hai .

¹⁰⁸In that game, whilst playing the game, you become friends; that is aphysical game. ¹⁰⁹Here also, whilst playing a game, there is a meeting in the closeness of souls.

⁹¹Nayanō̃ dvārā nazar sē nihāl kar sakō , mastiṣka dvārā sabhī K|kē svarūp kā spaṣhṭ sākṣhātkār karāō , hōṭhō̃ par rūhānī muskarāhaṭ sē avināśhī khuśhī kā anubhav karāō . ⁹²2 . her|har śhrēṣhṭh ātmā K|kē śhrēṣhṭh karma charitra haĩ .

¹¹⁰There is the meeting ofthe sanskars and nature of souls. ¹¹¹Some are very firm in playing this game; they fulfil this responsibility until the endof their life. ¹¹²Together with this spiritual game, they fulfil the responsibility of life until the end and this is why thesign of this meeting is the rosary.

⁹³Sādhāraṇ karma kō charitra nahī̃ kahē̃gē . ⁹⁴Tō her|har śhrēṣhṭh karma rūpī charitra dvārā bāp kā chitra dikhāō .

¹¹³When, at the end, you come close to one another in all aspects, when there is themeeting, then each bead comes very close to the next and joins itself, and a rosary is created.

⁹⁵Aisī rūhānī practical speech karnē sē hī viśhva parivartan kar sakē̃gē .

¹¹⁴The rosary is a sign ofthe meeting. ¹¹⁵Achcha. ¹¹⁶* * * O M S H A N T I * * *