बुधवार 13 जून 1973 की अव्यक्त मुरली

⁰> ¹13-06-73 ōm śhānti avyakt bāpadādāmadhuban

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

²Rūhānī yōddhā ³Sarv bandhan mukt , trikāldarśhī , sarvśhaktivān , viśvakalyāṇakārī , śhrēṣhṭh karma sikhānē vālē aur śhrēṣhṭh jīvan vālē bābā bālē  :

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

⁴Apnē kō rūhānī sēnā K|kē mahārathī samajhtē hō  ? ⁵Sēnā K|kē mahārathī kiskō kahā jātā hai  ?

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

⁶Unkē lakṣhaṇ kyā hōtē haĩ  ? ⁷Mahārathī arthāt is rath par savār , apnē kō rathī samajhē .

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

⁸Mukhya bāt ki apnē kō rathī samajh kar is rath kō chalānē vālē apnē kō anubhav kartē hō  ? ⁹Agar yuddha K|kē maidān mē̃ kōī mahārathī apnē rath arthāt savārī K|kē vaśh hō jāē tō kyā vah mahārathī , vijayī ban saktā hai yā aur hī apnī sēnā K|kē vijayī-rūp bannē key|kī bajāy vighna - rūp ban jāēgā .

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 machānē kē nimitt ban jāēgā .

⁷He would be instrumental in creating upheaval.

¹¹Tō jō bhī yahā̃ is rūhānī sēnā K|kē yōddhā hō , kyā vahī is rath K|kē rathī banē hō  ?

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

¹²Jaisē yōddhē sarv vyaktiyō̃ , sarv-vaibhavō̃ kā kinārā kar ‘ yuddha aur vijay ’ - in dō bātō̃ kō sirph buddhi mē̃ rakhtē huē apnē lakṣhya kō pūrṇ karnē mē̃ lagē huē hōtē haĩ . ¹³Vaisē hī apanē-āp sē pūchhō ki in dō bātō̃ kā lakṣhya hai  ? ¹⁴Yā aur bhī kaī bātē̃ smr̥iti mē̃ rahtī haĩ  ?

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?

¹⁵Aisē yōddhē banē hō  ?

¹⁰Have you become such warriors?

¹⁶Kahī̃ bhī rahō lēkin sadaiv yah smr̥iti rahē ki ham yuddha K|kē maidān par upasthit huē yōddhē haĩ .

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

¹⁷Yōddhē kabhī bhī ārām pasand nahī̃ hōtē haĩ .

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

¹⁸Yōddhē kabhī bhī ālasya aur albēlēpan key|kī sthiti mē̃ nahī̃ rahtē , yōddhē kabhī bhī śatrã K|kē binā nahī̃ rahtē , sadaiv śhastradhārī hōtē haĩ , yōddhē kabhī bhī bhay K|kē vaśhībhūt nahī̃ hōtē , nirbhay hōtē haĩ , yōddhē kabhī bhī sivāy yuddha K|kē aur kōī bātē̃ buddhi mē̃ nahī̃ rakhtē . ¹⁹Sadaiv yōddhēpan key|kī vr̥itti aur vijayī bannē key|kī smr̥iti mē̃ rahtē haĩ .

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.

²⁰Kyā ham sabhī bhī ēk-dūsrē kē sāth vijayī rahtē haĩ  ?

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

²¹Is dr̥iṣhṭi sē ēk-dūsrē kō dēkhtē haĩ .

¹⁸Do you see one another with this vision?

²²Aisē hī rūhānī yōddhō̃ key|kī sadaiv dr̥iṣhṭi mē̃ yah rahtā hai ki ham sabhī ēk-dūsrē kē sāth mahāvīr haĩ , vijayī haĩ . ²³Ham her|har second her|har kadam mē̃ yuddha K|kē maidān par upasthit haĩ .

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.

²⁴Sirph ēk hī lagan vijayī bannē kī rahtī hai .

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

²⁵Sarv sambandh vā sarv prakr̥iti K|kē sādhanō̃ sē apnī buddhi kō detach kar diyā hai  ?

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

²⁶Kinārā kar liyā hai  ?

²²Have you stepped aside from all this?

²⁷Yā yuddha K|kē maidān mē̃ hō lēkin buddhi key|kī tārē̃ , sambandh vā kōī bhī prakr̥iti K|kē sādhanō̃ mē̃ lagī huī hai  ?

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

²⁸Apnē kō sampūrṇ svatantr samajhtē hō  ?

²⁴Do you consideryourselves to be completely free?

²⁹Yā kōī bāt mē̃ partantr bhī hō  ?

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

³⁰Sampūrṇ svatantr arthāt jab chāhō is dēh kā ādhār lō|low , jab chāhō is dēh K|kē bhān sē aisē nyārē hō jāō jō jarā bhī yah dēh apnī taraph khīñch na sakē .

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.

³¹Aisē apnī dēh K|kē bhān arthāt dēh K|kē lagāv sē svatantr , apnē kōī bhī purānē svabhāv sē bhī svatantr , svabhāv sē bhī bandhāyamān na hō .

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.

³²Apnē saṅskārō̃ sē bhī svatantr .

³⁰You have to be free from even your sanskars.

³³Apnē sarv laukik samparka vā alaukik parivār K|kē samparka K|kē bandhanō̃ sē bhī svatantr .

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

³⁴Aisē svatantr banē hō  ?

³²Have you become free to thisextent?

³⁵Aisē kō kahā jātā hai - ’ sampūrṇ svatantr ’ .

³³Such souls are called completely free.

³⁶Aisī stage par pahuñchē hō vā abhī tak ēk chhōṭī-sī karmēndriy bhī apnē bandhan mē̃ bāndh lētī hai  ?

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

³⁷Agar chhōṭī-sī chīṇṭī śhēr kō athavā mahārathī kō hairān kar dē tō aisē mahārathī va śhēr kō kyā kahē̃gē  ? ³⁸Śhēr kahē̃gē  ?

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

³⁹Ēk vyarth saṅkalp master sarvśhaktimān kō hairān kar dē yā ēk purānē 84 janmō̃ kā jaṛajaṛī bhūt saṅskār , master sarvśhaktivān , mahāvīr , vighna-vināśhak , trikāldarśhī , svad - rśan chakradhārī kō parēśhān kar lē , purūṣhārth mē̃ kamjōr banā dē , aisē master sarv - śhaktivān kō kyā kahē̃gē  ? ⁴⁰Jis samay is sthiti mē̃ hōtē hō us samay apnē ūpar āśhcharya nahī̃ lagtā  ? ⁴¹Yah śhabda nikalnā ki mujhē vyarth saṅkalp ātē haĩ vā purānē saṅskār vā svabhāv apnē vaśhībhūt banā lētē haĩ vā bāp kī yād kā anubhav nahī̃ hai , bāp dvārā kōī prāpti nahī̃ hai vā chhōṭē-sē vighna sē ghabrā jātē haĩ , nirantar ati indriya sukh vā harṣh nahī̃ rahtā , khuśhī kā anubhav nahī̃ hōtā , kyā vah bōl brāhmaṇ kul bhūṣhaṇ K|kē haĩ aisē brāhmaṇō̃ kō kaun sē brāhmaṇ kahē̃gē - ‘ nāmdhārī brāhmaṇ ’ . ⁴²Agar sachchē brāhmaṇ kahlātē aur yah bōltē tō dvāpar yugī brāhmaṇō̃ aur aisē kahlānē vālē brāhmaṇō̃ mē̃ kyā antar hai  ?

³⁶Would you callit a lion?

⁴³Vartamān samay brāhmaṇ bannē vālī ātmāē̃ apanē-āp kō dēkhē̃ ki kyā brāhmaṇpan kā pahlā lakṣhaṇ apnē jīvan mē̃ lāyā hai  ? ⁴⁴Brāhmaṇpan kā pahlā lakṣhaṇ kaun-sā hai - ‘ aur saṅg tōṛē ēk saṅg jōṛ ’ . ⁴⁵Agar apnī karmēndriyō̃ key|kī taraph bhī jōṛ hai tō kyā yah brāhmaṇō̃ kā pahlā lakṣhaṇ hai  ? ⁴⁶Jab pahalēpahalē pratigyā vā pahlā-pahlā marjīvā janm kā bōl brāhmaṇō̃ kā yahī hai ki - ’ ēk bāp dūsrā na kōī ’ .

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?

⁴⁷Yahī pahlī pratigyā hai . ⁴⁸Athavā pahlā lakṣhaṇ hai .

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

⁴⁹Tō pahlē is lakṣhaṇ vā pratigyā kō vā pahlē bōl kō nibhāyā hai yā ēk kahtē huē bhī anēkō̃ taraph juṭā huā hai  ? ⁵⁰Tō kyā aisā nāmdhārī brāhmaṇ vijayī kahalāyēgā  ? ⁵¹Brāhmaṇō̃ K|kē liyē itnē baṛē viśhva K|kē andar apnā hī chhōṭā-sā saṅsār hai , aisē chhōṭē-sē saṅsār mē̃ her|har kārya kartē aisē brāhmaṇ viśhva K|kē jin bhī ātmāō̃ kō dēkhtē haĩ un kō sirph ēk kalyāṇ key|kī hī bhāvnā sē dēkhtē haĩ .

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 lagāv key|kī bhāvnā sē nahī̃ .

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

⁵³Lēkin sirph īśhvarīy sēvā K|kē bhāv sē . ⁵⁴Pañch tatvō̃ kō dēkhtē huē , prakr̥iti kō dēkhtē huē , prakr̥iti K|kē vaśh nahī̃ hōṅgē .

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?

⁵⁵Lēkin prakr̥iti kō bhī satōpradhān banānē K|kē karttavya mē̃ sthit hōṅgē . ⁵⁶Jō svayã prakr̥iti kō parivartan karnē vālē haĩ kyā vah svayã prakr̥iti K|kē vaśh hōṅgē  ?

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?

⁵⁷Jō abhī prakr̥iti kō vaśh nahī̃ kar saktē vah bhaviṣhya mē̃ satōpradhān prakr̥iti K|kē sukh kō nahī̃ pā saktē . ⁵⁸Tō prakr̥iti K|kē vaśh tō nahī̃ hōtē hō  ?

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?

⁵⁹Yah tō aisā hōgā jaisē kōī doctor rōgī kō bachānē jāyē lēkin svayã rōgī ban jāē . ⁶⁰Karttavya hai prakr̥iti kō parivartan karnē kā aur uskē bajāy prakr̥iti K|kē vaśh hō jāē tō kyā unkō brāhmaṇ kahē̃gē  ?

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?

⁶¹Brāhmaṇ tō sabhī banē hō na  ? ⁶²Kōī kahēgā kyā ki maĩ brāhmaṇ nahī̃ hū̃ .

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

⁶³Brāhmaṇ bannā arthāt aisē lakṣhaṇ dhāraṇ karnā .

⁴⁹Would such Brahmins only in namesake be called victorious?

⁶⁴Tō aisē lakṣaṇadhārī hō yā nāmdhārī hō  ? ⁶⁵Yah apnē āp sē pūchhē̃gē . ⁶⁶Brāhmaṇ janm key|kī viśhēṣhtā kyā hai jō aur kōī janm mē̃ nahī̃ hōtī  ? ⁶⁷Brāhmaṇ janm ki viśhēṣhtā yah hai ki anya sarv janm , ātmāō̃ dvārā ātmāō̃ K|kē hōtē haĩ lēkin ēk hī yah brāhmaṇ janm hai jō param pitā paramātmā dvārā direct janm hōtā 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.

⁶⁸Dēvtā janm bhī śhrēṣhṭh ātmāō̃ dvārā hī hōtā hai . ⁶⁹Paramātmā dvārā nahī̃ . ⁷⁰Tō brāhmaṇ-janma key|kī viśhēṣhtā jō sārē kalp K|kē anya kōī janm mē̃ nahī̃ 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?

⁷¹Aisī viśhēṣhtā sampann janm hai tō un ātmāō̃ key|kī bhī viśhēṣhtā kyā hōnī chāhiē  ?

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

⁷²Jō bāp K|kē guṇ haĩ , vahī brāhmaṇ ātmāō̃ K|kē guṇ hōnē chāhiē . ⁷³Vah guṇ bhī is brāhmaṇ janm K|kē sivāy aur kōī janm mē̃ nahī̃ ā saktē .

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.

⁷⁴Jaisē is brāhmaṇ jīvan mē̃ trikāldarśhī , trinētrī , gyān svarūp bantē hō vaisē aur janm mē̃ banē̃gē kyā  ?

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?

⁷⁵Tō jō sirph brāhmaṇ jīvan K|kē guṇ haĩ yah viśēṣatāē haĩ uskō is brāhmaṇ jīvan mē̃ anubhav na kiyā tō phir kab karē̃gē  ?

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?

⁷⁶Brāhmaṇ ban aur brāhmaṇ jīvan key|kī viśhēṣhtā kā anubhav nā kiyā tō brāhmaṇ ban kar kiyā kyā  ?

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

⁷⁷Jaisē anya ātmāō̃ kō kahtē hō ki paramātmā key|kī santān hō kar aur bāp kō nahī̃ jāntē hō tō kauṛī tulya hō . ⁷⁸Āp aisē kahtē hō na sabhī kō  ?

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.

⁷⁹Lēkin kōī hīrē tulya janm lēkar bhī hīrē samān jīvan nahī̃ banātē haĩ .

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

⁸⁰Hīrā hāth mē̃ milē aur uskō patthar samajh uskā mūlya na jānē , aisē kō kyā kahā jātā 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- ‘ mahān samajhdār ’ .

⁶⁶So what should be the speciality of such souls?

⁸²Dūsrā śhabda tō nahī̃ bōlnā chāhiē , ulṭē rūp K|kē mahān samajhdār kabhī aisē tō nahī̃ ban jātē hō  ?

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

⁸³Tō brāhmaṇ janm K|kē mūlya kō jānō . ⁸⁴Sādhāraṇ bāt nahī̃ hai .

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

⁸⁵Bas ham bhī brāhmaṇ ban gaē . ⁸⁶Sadaiv apnē kō check karō ki brāhmaṇ jīvan kō nibhā rahā hū̃  ? ⁸⁷Achchhā .

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

⁸⁸Aisē śhrēṣhṭh janm , śhrēṣhṭh karma , śhrēṣhṭh jīvan , śhrēṣhṭh sēvā mē̃ sadā chalnē vālē śhrēṣhṭh ātmāō̃ , viśhva-kalyāṇakārī ātmāō̃ aur sarv-bandhanō̃ sē sampūrṇ svatantr ātmāō̃ kō bāpdādā kā yād-pyār , namastē .

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 vāṇī kā sār ⁹⁰1 . jaisē yōddhē sarv-vyaktiyō̃ , sarv vaibhavō̃ sē kinārā kar kēval dō bātō̃ kō buddhi mē̃ rakhtē haĩ - ’ 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.

⁹¹Vaisē hī apanē-āp sē pūchhō ki in dō bātō̃ kā lakṣhya rakhā haĩ yā aur bhī kaī bātē̃ smr̥iti mē̃ rahtī haĩ  !

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 yād rakhō ki ham her|har second , her|har kadam yuddha K|kē maidān par upasthit haĩ .

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

⁹³2 . agar chhōṭī-sī chīṇṭī śhēr kō athavā mahārathī kō hairān kar dē tō aisē mahārathī va śhēr kō mahārathī kahē̃gē  ? ⁹⁴Kyā isī prakār agar ēk vyarth saṅkalp master sarvśhaktivān kō hairān kar dē yā purūṣhārth mē̃ kamjōr banā dē tō aisē kō master sarvśhaktivān kahē̃gē  ?

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 * * *