बुधवार 13 जून 1973 की अव्यक्त मुरली

⁰> ¹13-06-73 om shanti avyakt baapdaadaamdhuban

⁰> > 13/06/73 Avyakt BapDada Revised: 22/08/94

²roohaani yoddha ³sarva bandhan mukta, trikaaldarshi,sarvashaktivaan,vishvakalyaankaari,shreshtha karma sikhaane vaale aur shreshtha jeevan vaale baba baale :-

¹Do you consider yourselves to be the maharathis of the spiritual army? ²Who are called the maharathis of an army? ³What are their qualifications?

⁴apne ko roohaani sena ke mahaarthi samajhte ho? ⁵sena ke mahaarthi kisko kaha jaata hai?

⁴To be a maharathi means to consider oneself to be one who is riding one's chariot (rathi).

⁶unke lakshan kya hote hain? ⁷mahaarthi arthaat is rath par savaar, apne ko rathi samjhe।

⁵The main thing is, do you use your chariot whilst experiencing yourself to be the charioteer?

⁸mukhya baat ki apne ko rathi samajh kar is rath ko chalaane vaale apne ko anubhav karte ho? ⁹agar yuddha ke maidaan mein koi mahaarthi apne rath arthaat savaari ke vash ho jaae to kya woh mahaarthi, vijayi ban sakta hai ya aur hi apni sena ke vijayi-roop banne ki bajaay vighna- roop ban jaaega।

⁶If, on the battlefield, a maharathi comes under the influence of his chariot, then can that maharathi be victorious, or instead of being one who brings victory to his army, would he become the form of an obstacle?

¹⁰halchal machaane ke nimitta ban jaaega।

⁷He would be instrumental in creating upheaval.

¹¹to jo bhi yahaan is roohaani sena ke yoddha ho,kya vahi is rath ke rathi bane ho?

⁸So, all of you warriors of the spiritual army: have you become the charioteers of your chariot?

¹²jaise yoddhe sarva vyaktiyon, sarva-vaibhvon ka kinaara kar ‘yuddha aur vijay’-in do baaton ko sirf buddhi mein rakhte hue apne lakshya ko poorn karne mein lage hue hote hain। ¹³vaise hi apne-aap se poochho ki in do baaton ka lakshya hai? ¹⁴ya aur bhi kai baaten smriti mein rehti hain?

⁹Just as a warrior puts all people and all comforts to one side and only keeps the battle and victory in his intellect; hekeeps himself engaged in fulfilling his aim; in the same way, ask yourself: Do you have the aim of just these twothings or is there something else in your awareness also?

¹⁵aise yoddhe bane ho?

¹⁰Have you become such warriors?

¹⁶kahin bhi raho lekin sadaiv yeh smriti rahe ki ham yuddha ke maidaan par upasthit hue yoddhe hain।

¹¹No matter where youmay be, always have the awareness that you are warriors on the battlefield.

¹⁷yoddhe kabhi bhi aaraam pasanda nahin hote hain।

¹²Warriors never like to rest. ¹³Warriors arenever lazy or careless.

¹⁸yoddhe kabhi bhi aalasya aur albelepan ki sthiti mein nahin rehte, yoddhe kabhi bhi shatran ke bina nahin rehte, sadaiv shastradhaari hote hain, yoddhe kabhi bhi bhay ke vasheebhoot nahin hote, nirbhay hote hain, yoddhe kabhi bhi sivaay yuddha ke aur koi baaten buddhi mein nahin rakhte। ¹⁹sadaiv yoddhepan ki vritti aur vijayi banne ki smriti mein rehte hain।

¹⁴They are never without their weapons; they always carry these with them. ¹⁵They are neverunder the influence of fear; they are always fearless. ¹⁶Warriors never keep anything except the battle in their intellect.They always have the attitude of battling and the consciousness of attaining victory.

²⁰kya ham sabhi bhi ek-doosre ke saath vijayi rehte hain?

¹⁷So, are you also victorious withone another in the same way?

²¹is drishti se ek-doosre ko dekhte hain।

¹⁸Do you see one another with this vision?

²²aise hi roohaani yoddhon ki sadaiv drishti mein yeh rehta hai ki ham sabhi ek-doosre ke saath mahaaveer hain, vijayi hain। ²³ham har second har kadam mein yuddha ke maidaan par upasthit hain।

¹⁹In the same way, a spiritual warrior wouldalways maintain this vision: We are all mahavirs and victorious; at every second and at every step, we are on thebattlefield.

²⁴sirf ek hi lagan vijayi banne ki rehti hai।

²⁰Do you just have the one deep concern for being victorious?

²⁵sarva sambandh va sarva prakriti ke saadhnon se apni buddhi ko detach kar diya hai?

²¹Have you detached your intellect from allrelationships and all the facilities provided by matter?

²⁶kinaara kar liya hai?

²²Have you stepped aside from all this?

²⁷ya yuddha ke maidaan mein ho lekin buddhi ki taaren, sambandh va koi bhi prakriti ke saadhnon mein lagi hui hai?

²³So, whilst being on thebattlefield, are the strings of the intellect still engaged with the relationships and facilities of matter?

²⁸apne ko sampoorn svatantra samajhte ho?

²⁴Do you consideryourselves to be completely free?

²⁹ya koi baat mein partantra bhi ho?

²⁵Or are you still dependent on others for some things?

³⁰sampoorn svatantra arthaat jab chaaho is deh ka aadhaar lo, jab chaaho is deh ke bhaan se aise nyaare ho jaao jo jara bhi yeh deh apni taraph kheench na sake।

²⁶To be completely free means to take the support of your body when you wish and to go beyond the consciousness ofthe body when you wish, so that the body does not pull you towards itself even in the slightest.

³¹aise apni deh ke bhaan arthaat deh ke lagaav se svatantra,apne koi bhi puraane svabhaav se bhi svatantra,svabhaav se bhi bandhaaymaan na ho।

²⁷So, be free from theawareness of the body, that is, from attachment to the body. ²⁸You should even be free from your old nature. ²⁹Youshould not be in bondage to even your nature.

³²apne sanskaaron se bhi svatantra।

³⁰You have to be free from even your sanskars.

³³apne sarva laukik samparka va alaukik parivaar ke samparka ke bandhanon se bhi svatantra।

³¹Be free from your lokikconnections and also from the bondages of the connections of the alokik family.

³⁴aise svatantra bane ho?

³²Have you become free to thisextent?

³⁵aise ko kaha jaata hai-’sampoorn svatantra’।

³³Such souls are called completely free.

³⁶aisi stage par pahunche ho va abhi tak ek chhoti-si karmendriy bhi apne bandhan mein baandh leti hai?

³⁴Have you reached this stage or does even a small physical sense organtie you in its bondage?

³⁷agar chhoti-si cheenti sher ko athva mahaarthi ko hairaan kar de to aise mahaarthi va sher ko kya kahenge? ³⁸sher kahenge?

³⁵If a little insect were to cause distress to a maharathi or a lion, then what would you call such a lion?

³⁹ek vyartha sankalp master sarvashaktimaan ko hairaan kar de ya ek puraane 84janmon ka jadajdi bhoot sanskaar, master sarvashaktivaan,mahaaveer,vighna-vinaashak,trikaaldarshi,svad- rshan chakradhaari ko pareshaan kar le,purooshaartha mein kamjor bana de, aise master sarva- shaktivaan ko kya kahenge? ⁴⁰jis samay is sthiti mein hote ho us samay apne oopar aashcharya nahin lagta? ⁴¹yeh shabd nikalna ki mujhe vyartha sankalp aate hain va puraane sanskaar va svabhaav apne vasheebhoot bana lete hain va baap ki yaad ka anubhav nahin hai,baap dvaara koi praapti nahin hai va chhote-se vighna se ghabra jaate hain, nirantar ati indriy sukh va harsha nahin rehta, khushi ka anubhav nahin hota, kya woh bol brahman kul bhooshan ke hain aise braahmanon ko kaun se brahman kahenge - ‘naamdhaari brahman’। ⁴²agar sachche brahman kahlaate aur yeh bolte to dvaapar yugi braahmanon aur aise kahlaane vaale braahmanon mein kya antar hai?

³⁶Would you callit a lion?

⁴³vartamaan samay brahman banne vaali aatmaaen apne-aap ko dekhen ki kya braahmanpan ka pahla lakshan apne jeevan mein laaya hai? ⁴⁴braahmanpan ka pahla lakshan kaun-sa hai - ‘aur sang tode ek sang jod’। ⁴⁵agar apni karmendriyon ki taraph bhi jod hai to kya yeh braahmanon ka pahla lakshan hai? ⁴⁶jab pahlepahle pratigya va pahla-pahla marjeeva janma ka bol braahmanon ka yahi hai ki-’ek baap doosra na koi’।

³⁷If one wasteful thought were to distress a master almighty authority, or if one very old sanskar of the eighty­four births causes distress to one who is a master almighty authority, a mahavir, a destroyer of obstacles, one who istrikaldarshi and a spinner of the discus of self­realisation, if it makes him weak in his effort, then what would you callsuch a master almighty authority soul?

⁴⁷yahi pahli pratigya hai। ⁴⁸athva pahla lakshan hai।

³⁸When you are in this stage, then are you not amazed at yourself?

⁴⁹to pahle is lakshan va pratigya ko va pahle bol ko nibhaaya hai ya ek kehte hue bhi anekon taraph juta hua hai? ⁵⁰to kya aisa naamdhaari brahman vijayi kahlaayega? ⁵¹braahmanon ke liye itne bade vishwa ke andar apna hi chhota-sa sansaar hai, aise chhote-se sansaar mein har kaarya karte aise brahman vishwa ke jin bhi aatmaon ko dekhte hain un ko sirf ek kalyaan ki hi bhaavna se dekhte hain।

³⁹To let thewords emerge that you have wasteful thoughts or that the old sanskars and nature bring you under their influence orthat you do not experience Baba's remembrance or that you do not have any attainment from the Father or youbecome afraid of even a little obstacle, or you do not have constant supersensuous joy, you do not have the experienceof happiness, then, are these the words of someone who is a decoration of the Brahmin clan?

⁵²sambandh aur lagaav ki bhaavna se nahin।

⁴⁰What type of Brahminswould you call such Brahmins? ⁴¹Brahmins in name only.

⁵³lekin sirf eeshvareey seva ke bhaav se। ⁵⁴paanch tatvon ko dekhte hue,prakriti ko dekhte hue, prakriti ke vash nahin honge।

⁴²If you are called true Brahmins and you say these things,then what is the difference between the Brahmins of the confluence age and the Brahmins who use these words?

⁵⁵lekin prakriti ko bhi satopradhaan banaane ke karttavya mein sthit honge। ⁵⁶jo svayan prakriti ko parivartan karne vaale hain kya woh svayan prakriti ke vash honge?

⁴³At the present time, souls who are to become Brahmins should examine themselves: Have I brought the firstqualification of being a Brahmin into my life? ⁴⁴What is the first qualification of being a Brahmin?

⁵⁷jo abhi prakriti ko vash nahin kar sakte woh bhavishya mein satopradhaan prakriti ke sukh ko nahin pa sakte। ⁵⁸to prakriti ke vash to nahin hote ho?

⁴⁵To break awayfrom everyone else and to connect with the One. ⁴⁶If you are still attached to your physical sense organs, then is thatthe first qualification of a Brahmin?

⁵⁹yeh to aisa hoga jaise koi doctor rogi ko bachaane jaaye lekin svayan rogi ban jaae। ⁶⁰karttavya hai prakriti ko parivartan karne ka aur uske bajaay prakriti ke vash ho jaae to kya unko brahman kahenge?

⁴⁷Since the first promise, that is, the first words, of the dying­alive birth are these:"I belong to one Baba and none other", since this is the first promise, the first qualification, then have you fulfilledthis qualification, the first promise and the first words?

⁶¹brahman to sabhi bane ho na? ⁶²koi kahega kya ki main brahman nahin hoon।

⁴⁸Or, is it that whilst saying that you belong to One, you stillhave a connection with many others?

⁶³brahman banna arthaat aise lakshan dhaaran karna।

⁴⁹Would such Brahmins only in namesake be called victorious?

⁶⁴to aise lakshandhaari ho ya naamdhaari ho? ⁶⁵yeh apne aap se poochhenge। ⁶⁶brahman janma ki visheshta kya hai jo aur koi janma mein nahin hoti? ⁶⁷brahman janma ki visheshta yeh hai ki anya sarva janma,aatmaon dvaara aatmaon ke hote hain lekin ek hi yeh brahman janma hai jo param pita paramatma dvaara direct janma hota hai।

⁵⁰Within such ahuge world, Brahmins have their own little world, and so whilst carrying out every task in such a small world, suchBrahmins, whichever souls of the world they look at, only have the feeling of benevolence towards each of them.They do not have any relationship or attachment on the basis of their own feelings, but only with the feeling of Godlyservice.

⁶⁸devta janma bhi shreshtha aatmaon dvaara hi hota hai। ⁶⁹paramatma dvaara nahin। ⁷⁰to brahman-janma ki visheshta jo saare kalpa ke anya koi janma mein nahin hai।

⁵¹Even whilst looking at the five elements and nature, they will not be under their influence, but they willinstead be engaged in the task of making even nature satopradhan. ⁵²Can those who themselves are the transformers ofnature become influenced by nature?

⁷¹aisi visheshta sampanna janma hai to un aatmaon ki bhi visheshta kya honi chaahiye?

⁵³Those who cannot bring nature under their control at this time will not be ableto experience the happiness of the satopradhan nature.

⁷²jo baap ke gun hain, vahi brahman aatmaon ke gun hone chaahiye। ⁷³woh gun bhi is brahman janma ke sivaay aur koi janma mein nahin aa sakte।

⁵⁴So you do not come under the influence of nature, do you?This would be like a doctor who goes to save an ill patient, but who himself becomes infected.

⁷⁴jaise is brahman jeevan mein trikaaldarshi,trinetri,gyaan swaroop bante ho vaise aur janma mein banenge kya?

⁵⁵Your task is totransform nature, but if instead of that, you come under the influence of nature, would you be called a Brahmin? ⁵⁶Allof you have become Brahmins, have you not?

⁷⁵to jo sirf brahman jeevan ke gun hain yeh visheshtaae hain usko is brahman jeevan mein anubhav na kiya to phir kab karenge?

⁵⁷Would anyone say that he is not a Brahmin? ⁵⁸To be a Brahmin meansto imbibe such qualifications. ⁵⁹So, do you have such qualifications or are you just a Brahmin in namesake?

⁷⁶brahman ban aur brahman jeevan ki visheshta ka anubhav na kiya to brahman ban kar kiya kya?

⁶⁰Askyourself this question. ⁶¹What is the speciality of the Brahmin birth, which does not exist in any other birth?

⁷⁷jaise anya aatmaon ko kehte ho ki paramatma ki santaan ho kar aur baap ko nahin jaante ho to kaudi tulya ho। ⁷⁸aap aise kehte ho na sabhi ko?

⁶²The speciality of the Brahminbirth is that, whereas in all other births souls take birth through souls, it is only in this Brahmin birth that you takebirth directly to the Supreme Father, the Supreme Soul.

⁷⁹lekin koi heere tulya janma lekar bhi heere samaan jeevan nahin banaate hain।

⁶³Your deity birth too is through elevated souls, not throughthe Supreme Soul.

⁸⁰heera haath mein mile aur usko patthar samajh uska moolya na jaane, aise ko kya kaha jaata hai?

⁶⁴So this is the speciality of the Brahmin birth which does not exist in any other birth. ⁶⁵This is abirth filled with such speciality.

⁸¹- ‘mahaan samajhdaar’।

⁶⁶So what should be the speciality of such souls?

⁸²doosra shabd to nahin bolna chaahiye, ulte roop ke mahaan samajhdaar kabhi aise to nahin ban jaate ho?

⁶⁷The virtues of the Father should bethe virtues of the Brahmins. ⁶⁸You cannot have those virtues in any birth other than this birth.

⁸³to brahman janma ke moolya ko jaano। ⁸⁴saadhaaran baat nahin hai।

⁶⁹Similarly, you becometrikaldarshi, trinetri and the embodiment of knowledge, but do you become this in any other birth?

⁸⁵bas ham bhi brahman ban gae। ⁸⁶sadaiv apne ko check karo ki brahman jeevan ko nibha raha hoon? ⁸⁷achha।

⁷⁰So, if you do notexperience the virtues and specialities of Brahmin life in this birth, then what have you done by becoming a Brahmin?

⁸⁸aise shreshtha janma, shreshtha karma, shreshtha jeevan, shreshtha seva mein sada chalne vaale shreshtha aatmaon,vishwa-kalyaankaari aatmaon aur sarva-bandhanon se sampoorn svatantra aatmaon ko baapdaada ka yaad-pyaar,namaste।

⁷¹You tell other souls: Having become a child of the Father, if you do not know the Father, then you are worth a shell.You tell others this, do you not? ⁷²However, some take a birth as valuable as a diamond and yet are not able to create alife as valuable as a diamond.

⁸⁹is vaani ka saar ⁹⁰1. jaise yoddhe sarva-vyaktiyon,sarva vaibhvon se kinaara kar keval do baaton ko buddhi mein rakhte hain-’yuddha aur vijay’।

⁷³What would you say to someone who has a diamond in his hand but considers it to be astone and does not realise its value? ⁷⁴One who is greatly sensible? ⁷⁵You should not say any other word.

⁹¹vaise hi apne-aap se poochho ki in do baaton ka lakshya rakha hain ya aur bhi kai baaten smriti mein rehti hain!

⁷⁶You do notbecome so greatly sensible in the wrong way, do you? ⁷⁷So, realise the value of the Brahmin birth. ⁷⁸It is not an ordinaryaspect.

⁹²sadaiv yaad rakho ki ham har second, har kadam yuddha ke maidaan par upasthit hain।

⁷⁹That's it; let me also become a Brahmin. ⁸⁰Constantly check yourself as to whether you are truly living aBrahmin life.

⁹³2. agar chhoti-si cheenti sher ko athva mahaarthi ko hairaan kar de to aise mahaarthi va sher ko mahaarthi kahenge? ⁹⁴kya isi prakaar agar ek vyartha sankalp master sarvashaktivaan ko hairaan kar de ya purooshaartha mein kamjor bana de to aise ko master sarvashaktivaan kahenge?

⁸¹Achcha. ⁸²To such elevated souls who constantly have an elevated birth, who perform elevated actions, who have an elevatedlife and who do elevated service; to such world­ benefactor souls; to the souls who are completely free from allbondages, love, remembrances and namaste from BapDada. ⁸³* * * O M S H A N T I * * *