सोमवार 18 जून 1973 की अव्यक्त मुरली

⁰> ¹18-06-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 18/06/73Avyakt BapDada Revised: 05/09/94

²Viśhēṣh ātmāō̃ key|kī viśhēṣhtā ³Her|har muśhkil kō sahaj karnē vālē pahāṛ kō rāī banānē vālē , asambhav kō sambhav banānē vālē , sr̥iṣhṭi K|kē rachayitā , viśhva-kalyāṇakārī bābā bōlē  :

¹Are all of you stabilised on the throne of your elevated stage of self­respect? ²Do you know the form of your elevatedself­respect?

⁴Sabhī is samay apnē śhrēṣhṭh svamān K|kē siṃhāsan par sthit hō  ? ⁵Śhrēṣhṭh svamān kā rūp jāntē hō  ? ⁶Is samay viśhva rachayitā key|kī direct rachnā , pahlī rachnā , sarvaśhrēṣhṭha rachnā aur rachayitā K|kē ‘ bālak sō mālik ’ , jō bāpdādā K|kē nūrē ratna hō , dil takht naśhīn hō , mastak key|kī maṇiyā̃ hō aur bāpdādā K|kē karttavya mē̃ madadgār hō aur jō viśhva-kalyāṇakārī , viśhva K|kē ādhāramūrtta , viśhva kē āgē śhrēṣhṭh udāharaṇ rūp mē̃ hō , kyā aisē sachchē svamān smr̥iti mē̃ rahtē haĩ  ?

³At the present time, you are the direct creation of the Creator of the world, the first creation, the mostelevated creation, the jewels of BapDada's eyes who are the children and so the masters, the ones seated on the heart­throne, the jewels of the forehead, BapDada's helpers in His task, the world benefactors, the image of support for theworld and the most elevated examples in front of the world. ⁴Do you maintain the awareness of such self­respect?

⁷Sadā svamān K|kē siṃhāsan par sthit rahtē hō  ?

⁵Doyou constantly remain stabilised on the throne of self­respect?

⁸Yā siṃhāsan par ṭik nahī̃ pātē hō  ?

⁶Or, are you not able to stabilise yourself on the throne?

⁹Nām hī hai siṃhāsan . ¹⁰Iskā arth|earth kyā huā  ?

⁷The very name is the throne (sinhasan ­ seat of the lion).

¹¹Is par kaun sthit hō saktā hai  ?

⁸What does this mean? ⁹Who can stabilise themselves onthis?

¹²Sarv śhakti sampann hī is āsan par arthāt sthiti mē̃ sthit hō saktā hai .

¹⁰Only those who are complete with all powers, that is, those who are stabilised in this stage can sit on thisthrone.

¹³Siṅh arthāt śhēr yā śhērnī .

¹¹A sinh means a lion or a lioness.

¹⁴Agar siṅh nahī̃ banē hō tō āsan par sthit nahī̃ hō saktē hō .

¹²If you have not yet become a lion, you are not then able to stabilise yourselfin this stage.

¹⁵Siṃhāsan kis kē liē hai  ?

¹³Who is the throne for?

¹⁶Jō sarvśhaktimān key|kī pahlī rachnā hai .

¹⁴For those who are the first creation of the Almighty Authority.

¹⁷Pahlī rachnā mē̃ rachayitā K|kē samān sarv-śaktiyā̃ svarūp mē̃ dikhāī dētī haĩ  ?

¹⁵Is the form of allpowers as visible in the first creation as it is in the Creator?

¹⁸Pahlī rachnā ki viśhēṣhtā jō is samay hai kyā uskō jāntē hō  ?

¹⁶Do you know the speciality of the present time of the firstcreation?

¹⁹Jis viśhēṣhtā K|kē kāraṇ viśhva rachayitā K|kē bhī mālik bantē hō , bāp sē bhī viśhēṣh pūjya yōgya bantē hō , bāp bhī aisī rachnā kā guṇgān kartē haĩ , aur vandanā kartē haĩ , vah kaun-sī viśhēṣhtā hai  ?

¹⁷Due to this speciality, you even become the masters of the Creator, you become even more worship­worthythan the Father. ¹⁸The Father also sings the praise of such a creation: so what is this speciality?

²⁰Bāp kā gāyan ātmāyē̃ hī kartī haĩ lēkin aisī sarvaśhrēṣhṭha ātmāō̃ kā gāyan svayã sarvśhaktivān kartē haĩ arthāt paramātmā dvārā ātmāō̃ kā gāyan hōtā hai .

¹⁹Souls sing the praise ofthe Father, but the Almighty Authority Himself sings the praise of such souls, that is, souls are praised by theSupreme Soul. ²⁰The Father Himself repeatedly remembers such souls every day.

²¹Svayã bāp aisī ātmāō̃ kā her|har rōj bār-bār smaraṇ kartē haĩ .

²¹What is the main speciality of suchspecial souls through which they became so elevated?

²²Aisī viśhēṣh ātmāō̃ key|kī mukhya viśhēṣhtā kyā hai jō aisē śhrēṣhṭh banē hō  ?

²²Do you know this speciality of yours? ²³You must definitelyhave some speciality which is greater than even the Father's.

²³Apnī us viśhēṣhtā kō jāntē hō  ?

²⁴Do you know it? ²⁵In which aspect are you even ahead ofthe Father?

²⁴Avaśhya hī bāp sē bhī kōī viśhēṣhtā āpkī jyādā hai .

²⁶Tell Baba of this specality. ²⁷In which aspect are you ahead of the Father?

²⁵Uskō jāntē hō  ? ²⁶Kis bāt mē̃ bāp sē bhī āgē hō  ?

²⁸Are there only the Shaktis inthe eight jewels or can even the Pandavs come in that?

²⁷Vah viśhēṣhtā sunāō . ²⁸Bāpdādā sē kis bāt mē̃ āgē hō  ?

²⁹When you have the consciousness of being brothers, the soulcan become one of the eight jewels.

²⁹Aṣhṭ ratnō̃ mē̃ sirph śhaktiyā̃ haĩ vā pāṇḍav bhī ā saktē haĩ .

³⁰Here, there is no question of being a Shakti or a Pandav, but of the spiritualstage. ³¹Both can come.

³⁰Jab bhāī haĩ tō ātmik rūp key|kī sthiti mē̃ sthit huī ātmā aṣhṭ ratna ban saktē haĩ  ?

³²Even the Pandavs have a seat within the eight. ³³Achcha, what is the first speciality which makes souls even the master of the Father? ³⁴You then become even moreelevated than the Father.

³¹Ismē̃ śhakti athavā pāṇḍavō̃ key|kī bāt nahī̃ hai , apitu ātmik sthiti key|kī bāt hai .

³⁵This speciality is to reveal the Father, to bring them into a close relationship with the Fatherand to make them the heirs of the Father.

³²Dōnō̃ ā saktē haĩ .

³⁶This is the duty of you, the first creation.

³³Pāṇḍavō̃ key|kī seat bhī āṭh mē̃ hai .

³⁷The Father is revealed throughthe children.

³⁴Achchhā first viśhēṣhtā kyā huī jō ātmāō̃ kō bāp kā bhī mālik banātī hai  ? ³⁵Vō bāp sē bhī śhrēṣhṭh bantē haĩ .

³⁸You are considered to be special because through your faith, on the basis of your Brahmin life, andthrough your experience, you revealed both the incorporeal Father and sakar father Brahma to the whole world.

³⁶Yah viśhēṣhtā hai bāp kō pratyakṣha karnā , bāp K|kē sambandh mē̃ samīp lānā , bāp K|kē vāris banānā .

³⁹Thespeciality of revealing the Father belongs to the children, and therefore, in return, the Father Himself remains in Hisincognito form and reveals the Shakti Army and the Pandav Army.

³⁷Yah āp pahlī rachnā kā karttavya hai . ³⁸Bāp bachchō̃ dvārā hī pratyakṣha hōtē haĩ .

⁴⁰This is the speciality of the children and, becauseof this, they are worshipped even more than the Father.

³⁹Nirākār bāp aur sākār brahmā bāp dōnō̃ kō , apnē niśhchay , apnē brāhmaṇ jīvan K|kē ādhār sē , apnē anubhav K|kē ādhār sē , viśhva kē āgē prakhyāt kiyā tab viśhēṣh māntē haĩ .

⁴¹Do you have all these specialities in your awareness or doyou forget them? ⁴²The speciality of a Brahmin of the confluence age is that he is constantly the embodiment ofremembrance. ⁴³If, after becoming a Brahmin, you forget, then what is the difference between a Brahmin and a shudra?

⁴⁰Tō bāp kō prakhyāt karnē key|kī viśhēṣhtā bachchō̃ kī hai , isliē bāp return mē̃ viśhva kē āgē , svayã gupta rūp mē̃ rah , śhakti sēnā va pāṇḍav sēnā kō prakhyāt kartē haĩ .

⁴⁴What is the uniqueness in the life of dying alive? ⁴⁵Forgetfulness is worldly, that is, it is the custom of this world,whereas the custom of Brahmins is to constantly be the embodiment of remembrance. ⁴⁶Does anyone ever forget thecustoms, systems and code of conduct of his lokik clan?

⁴¹Tō yah viśhēṣhtā bachchō̃ kī hai isliē bāp sē bhī jyādā pūjya banē hō .

⁴⁷So, is it possible that Brahmins would forget the customsand systems of their Brahmin clan?

⁴²Aisī apnī viśhēṣhtā smr̥iti mē̃ rahtī hai yā bhūl jātē hō  ? ⁴³Saṅgamyugī brāhmaṇō̃ key|kī viśhēṣhtā sadā smr̥iti svarūp kī hai .

⁴⁸The customs and systems of Brahmins are unique. ⁴⁹To follow these customs andsystems is easy because since you are Brahmins, it is difficult to adopt the customs and systems of another clan.

⁴⁴Tō brāhmaṇpan key|kī viśhēṣhtā anubhav kartē hō  ?

⁵⁰Forthese are your original customs and systems. ⁵¹It is a question of your natural life.

⁴⁵Śhūdrapan arthāt vismr̥it svarūp .

⁵²It is a question of the sanskars ofyour Brahmin birth, and so what can be difficult?

⁴⁶Brāhmaṇ ban kar bhī phir vismr̥iti mē̃ āyē tō śhūdra aur brāhmaṇ mē̃ antar hī kyā huā  ?

⁵³What are the sanskars and nature of Brahmin life? ⁵⁴All the divine virtues are the nature of the Brahmins, and this is referred to as a divine nature.

⁴⁷Marjīvā janm key|kī alaukiktā kyā huī  ?

⁵⁵Therefore, the divinevirtues are naturally the property of the Brahmins; that is, the nature of Brahmin life is all the divine virtues.Maturity, to be entertaining, cheerfulness, tolerance and contentment: these are the qualities of the nature of Brahminlife, and are the sanskars of being world servers. ⁵⁶Since these are the sanskars and nature of Brahmin life, then toadopt any virtue, or to renounce the consciousness of "I" in order to become a server, or to be a constant tapaswi or tobe an embodiment of remembrance is an easy and ordinary thing, is it not? ⁵⁷If someone has a sanskar of anotherprevious birth, or if he has a particular nature from birth, then would he find it difficult to transform that or to movealong with that? ⁵⁸Just as you also give excuses because of being under the influence of your weaknesses, saying thatthis is your nature or your sanskars, in the same way, should it be easy or difficult for Brahmins to continue with thesanskars and nature of Brahmin life?

⁴⁸Vismr̥iti laukiktā hai arthāt vah is lōk key|kī rīti-rasma hai . ⁴⁹Brāhmaṇ key|kī rasm ‘ sadā smr̥iti svarūp hai .

⁵⁹If someone asks you to do something that is against the nature of the divinevirtues, then it should be difficult for you Brahmins.

⁵⁰’ kab bhī apnē laukik kul key|kī rīti-rasma va maryādāyē̃ kiskō bhūltī haĩ kyā  ?

⁶⁰What are you in the practical form at present? ⁶¹Do you naturallyhave the sanskars and nature of being a shudra?

⁵¹Brāhmaṇ kul key|kī rīti-rasma vā maryādāyē̃ brāhmaṇ hī bhūl jāyē̃ yah sambhav ( āsān ) hai kyā  ?

⁶²Or, are the sanskars and nature of being a Brahmin natural? ⁶³Sincethese are the original sanskars of your life, there is no need to make effort for this.

⁵²Brāhmaṇō̃ K|kē rīti-rasma alaukik haĩ . ⁵³Is rīti-rasma mē̃ chalnā sādhāraṇ aur sahaj bāt hai kyōṅki jab haĩ hī brāhmaṇ . ⁵⁴Dūsrē kul key|kī rīti-rasma apnānā muśhkil hō saktī hai .

⁶⁴But, as you were told earlier, youare not able to stabilise yourself in the seat of your self­respect, you let go of your throne, and you forget the fortuneyou have created, and this is why you experience difficulty to maintain your original nature and sanskars. ⁶⁵Do youunderstand?

⁵⁵Lēkin yah tō āpkē ādi key|kī rīti-rasma hai .

⁶⁶There is praise for the Father with regard to this aspect, which is also the praise of the children.

⁵⁶Natural jīvan key|kī bāt hai .

⁶⁷"TheOne who makes the difficult things easy."

⁵⁷Brāhmaṇ janm K|kē saṅskārō̃ key|kī bāt hai , ismē̃ muśhkil kyā hai  ? ⁵⁸Brāhmaṇ jīvan kā saṅskār aur svabhāv kaunsā hai  ?

⁶⁸The praise of the Father is that He is the one who makes the difficultthings easy, that He is the one who makes a mountain into a mustard seed or cotton wool.

⁵⁹Sarv divya guṇ hī brāhmaṇō̃ kā svabhāv hai , jiskō divya svabhāv kahtē haĩ tō divya guṇ brāhmaṇō̃ key|kī svābhāvik chīz hai arthāt brāhmaṇ-jīvan kā svabhāv sarv divyaguṇ haĩ .

⁶⁹Cotton wool is so light andso clean, whereas a mountain is so difficult and heavy. ⁷⁰There is such a vast difference between a mountain and amustard seed or cotton wool. ⁷¹Therefore, does the praise of the Father not belong to you?

⁶⁰Gambhīrtā , ramaṇīktā , harṣitamukhatā , sahanśhīltā , santōṣh , yah brāhmaṇō̃ K|kē jīvan kā svabhāv hai aur saṅskār hai - ’ viśhva K|kē sēvādhārī .

⁷²So, stabilise yourself inyour stage of self­respect and constantly keep your specialities in your awareness. ⁷³Every thought and every action ofspecial souls will be special, that is, they will be elevated. ⁷⁴Achcha.

⁶¹’ jab brāhmaṇ jīvan kā svabhāv aur saṅskār yahī hai tō kōī bhī guṇ kō dhāraṇ karnā va sēvādhārī bannē K|kē liyē svayã kā arthāt ‘ maĩ pan ’ kā tyāg va nirantar tapasvī svarūp va smr̥iti svarūp bannā sahaj aur sādhāraṇ bāt huī nā  ?

⁷⁵To those who make the difficult things easy; to the world­benefactor children and those who are the embodiment ofremembrance who, in the same way as the Father, use their every thought and every second for the special task ofworld benefit; and to the elevated souls who are seated on BapDada's heart­throne, love, remembrances and namastefrom BapDada. ⁷⁶BapDada meeting groups personally.

⁶²Agar kōī kā , kōī bhī janm kā saṅskār hōtā hai vā janm sē svabhāv hōtā hai uskō parivartan karnā muśhkil hōtā hai , yā chalnā sahaj hōtā hai  ?

⁷⁷ 1. Are you becoming intense effort­makers whilst receiving all blessings from the Bestower of blessings in theland of blessings? ⁷⁸Is the transformation that you have brought about in the speed of effort eternal or for only a shorttime?

⁶³Jaisē āp lōg bhī kamajōrī-vaś bahānā dētē hō ki yah mērā svabhāv va saṅskār hai , isī prakār brāhmaṇ jīvan kā jō ādi svabhāv aur saṅskār hai usmē̃ brāhmaṇō̃ kā chalnā sahaj hōgā yā muśhkil hōgā  ?

⁷⁹No matter what situation comes in front of you or what obstacles come to frighten you, what are the obstaclesin front of the one who has the company of the Almighty Father? ⁸⁰What will the obstacle be transformed into in frontof such a soul? ⁸¹The obstacle will become a means for deep love. ⁸²So you will remain cheerful, will you not?

⁶⁴Yadi kōī kahē ki in divya guṇō̃ K|kē saṅskārō̃ K|kē viparīt kōī kārya karō , tab yah brāhmaṇō̃ K|kē liyē muśhkil hōnā chāhiē .

⁸³If anyperson or any situation becomes instrumental in creating an obstacle, there should not be a vision of dislike or anywaste thoughts created for that one, but there should be "wah, wah" emerging for that one.

⁶⁵Abhī practical mē̃ kyā hai  ?

⁸⁴If you have this vision,then your vision will become very elevated.

⁶⁶Śhūdrapan K|kē saṅskār aur svabhāv natural rūp sē haĩ yā brāhmaṇpan K|kē svabhāv aur saṅskār natural rūp mē̃ haĩ  ?

⁸⁵No matter what others are like, your vision and attitude should always beone that is filled with good wishes and benevolent feelings. ⁸⁶Benefit should be visible in every aspect.

⁶⁷Ismē̃ tō purūṣhārth karnē key|kī āvaśhyaktā nahī̃ jabki jīvan K|kē nijī saṅskār hai .

⁸⁷You, thechildren of the Benefactor Father, are also benevolent, are you not? ⁸⁸After becoming a benefactor, there cannot beanything in which there is no benefit.

⁶⁸Lēkin jaisē pahlē sunāyā ki apnē svamān K|kē siṃhāsan par sthit nahī̃ hō pātē , apnā takht chhōṛ dētē hō , aur apnā banā huā bhāgya bhūl jātē hō .

⁸⁹Have this faith and become the embodiment of remembrance, and you willnever fluctuate. ⁹⁰ When someone wears red or green glasses, then he sees everything as red or green. ⁹¹In the same way, you should allbe wearing the glasses of being benevolent on the third eye.

⁶⁹Isīliyē nijī svabhāv aur saṅskār muśhkil anubhav kartē hō .

⁹²The third eye is benevolent. ⁹³It is not possible that yousee any lack of benefit through it.

⁷⁰Samjhā  ? ⁷¹Bāp kā is bāt par ēk gāyan hai jō bachchō̃ kā bhī hai . ⁷²‘ ‘ muśhkil kō sahaj karnē vālē .

⁹⁴People who do not have knowledge think that there isn't any benefit in something,but for you, there is benefit merged in even that.

⁷³’ ’ tō jab bāp kā gāyan hai muśhkil kō sahaj karnē vālē , pahāṛ kō rāī banānē vālē va rūī banānē vālē .

⁹⁵For instance, people think that destruction is not beneficial, but youknow that it is only through this that the gates to liberation and salvation will open.

⁷⁴Rūī ( kapās ) kitnī halkī hōtī hai aur svachchha hōtī hai aur pahāṛ kitnā muśhkil aur bhārī hōtā hai .

⁹⁶When anything comes in front ofyou, there is benefit merged in all of that. ⁹⁷When you continue to move along with such faith in the intellect, what willyou attain?

⁷⁵Kahā̃ pahāṛ , kahā̃ rūī vā rāī .

⁹⁸You will develop a constant and stable stage.

⁷⁶Tō jō bāp kā gāyan hai vah āpkā nahī̃ hai  ?

⁹⁹You should not stop because of anything. ¹⁰⁰Those who stopare weak.

⁷⁷Jō muśhkil kō sahaj banānē vālē brāhmaṇ , unkō kōī bhī bāt muśhkil anubhav hō , yah hō saktā hai  ?

¹⁰¹Mahavirs never stop. ¹⁰²It should not be that when an obstacle comes, you stop. ¹⁰³Achcha. ¹⁰⁴

⁷⁸Tō apnē svamān mē̃ sthit rah apnī viśhēṣhtā kō her|har samay smr̥iti mē̃ rakhō .

^{105 106} 2. ¹⁰⁷ 3. From the moment you wake up at amrit vela, you have to make yourself move along the rails of attention foronly then will the train move along well.

⁷⁹Viśhēṣh ātmāyē̃ her|har saṅkalp aur her|har kārya viśhēṣh karē̃gī arthāt śhrēṣhṭh karē̃gī .

¹⁰⁸You have responsibility for the whole world, not just for Bharat. ¹⁰⁹Everyaction of an elevated soul is great, is it not?

⁸⁰Achchhā , aisē sadā muśhkil kō sahaj karnē vālē , sadā smr̥iti svarūp , bāp K|kē samān her|har saṅkalp , her|har second viśhva-kalyāṇ K|kē viśhēṣh karttavya mē̃ lagānē vālē , viśhva-kalyāṇakārī aur bāpdādā K|kē dil-takhtanaśhīn śhrēṣhṭh ātmāō̃ kō bāpdādā kā yād-pyār aur namastē .

¹¹⁰So you have to check that throughout the day you did not speak anywrong words. ¹¹¹Or, whether you had any wasteful thoughts in your mind or whether you performed any wrong action.Let there be attention on every thought in advance. ¹¹²By being yogyukt, your thoughts, words and actions willautomatically be yuktiyukt. ¹¹³Achcha.

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