शनिवार 30 जून 1973 की अव्यक्त मुरली

⁰> ¹30-06-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 30/06/73 Avyakt BapDada Revised: 19/09/94

²Bābā aur bachchē ³Rājāō̃ kā rājā banānē vālē , jīvan kō śhrēṣhṭh banānē vālē , rājyōg sikhlānē vālē , nirantar yōgī , sahaj yōgī aur karmayōgī banānē vālē sarvapriy bābā bōlē  :

¹Which gathering is this gathering? ²Do you know the answer to this spiritual puzzle? ³Do you already know it or areyou still coming to know it?

⁴Yah saṅgaṭhan kaun-sā saṅgaṭhan hai  ? ⁵Kyā is rūhānī pahēlī kō jāntē hō  ? ⁶Jān gayē hō vā jān rahē hō  ?

⁴If you already know it, then, together with knowing it, you also have to accept it andfollow it.

⁷Jān gayē hō tō jānnē kē sāth jō jānā hai uskō mānkar chal rahē hō  ?

⁵So, have you accepted it and are you following it?

⁸Pahlī stage hai jānnā , dūsrī hai mānnā aur tīsrī stage hai chalnā .

⁶The first stage is to know, the second stage is to acceptand the third stage is to follow.

⁹Tō kis stage tak pahũchē hō  ?

⁷So, what stage have you reached?

¹⁰Kyā last stage tak pahũchē hō  ?

⁸Have you reached the last stage?

¹¹Jinhōnnē hā̃ key|kī unsē praśhna hai ki last stage arthāt tīsrī stage kyā ever lāsṭiṅg hai  ?

⁹Baba is askingthose who answered "yes": Is the third stage an ever­lasting stage?

¹²Tīsrī stage tak pahuñchnā tō sahaj hai aur pahũch bhī gayē haĩ .

¹⁰It is easy to reach the third stage, and you havealready reached it.

¹³Lēkin last stage kō aṇḍar line karkē ēvar-lāsṭiṅg banāō .

¹¹But now, underline the last stage and make it ever­lasting.

¹⁴‘ maĩ kaun hū̃ ’  ?

¹²"Who am I?"

¹⁵Yah amūlya jīvan arthāt śhrēṣhṭh jīvan K|kē apnē hī bhinn nām aur rūp kō jāntē hō na  ?

¹³You know the differentnames and forms of this invaluable life, that is, of the most elevated life, do you not?

¹⁶Mukhya svarūp aur mukhya nām kaun-sā hai  ?

¹⁴What is your main form andyour main name?

¹⁷Jaisē bāp K|kē anēk nām , anēk karttavyō̃ K|kē ādhār par gāyan kartē hō phir bhī mukhya nām tō kahē̃gē nā  ?

¹⁵You praise the Father with different names on the basis of His different acts, but you still have amain name for Him, do you not?

¹⁸Vaisē āp śhrēṣhṭh ātmāō̃ K|kē bhī anēk nām , anēk karttavyō̃ K|kē ādhār par va guṇō̃ K|kē ādhār par bāp dvārā gāyē huyē haĩ , unmē̃ sē mukhya nām kaun-sā hai  ? ¹⁹Jab brahmā-mukh dvārā janma liyā tō bāp nē kis nām sē bulāyā  ?

¹⁶In the same way, the names of you elevated souls have also been remembered bythe Father on the basis of your different tasks and your virtues, but what is the main name out of all of those names?When you took birth through the mouth of Brahma, with which name did the Father name you?

²⁰Pahlē jab tak brāhmaṇ nahī̃ banē tab tak kōī bhī karttavya kē nimitt nahī̃ ban saktē .

¹⁷Until you firstbecome a Brahmin, you cannot become an instrument for any task.

²¹Pahlē brahmā-mukh vaṅśhāvalī , brahmā K|kē nātē sē janm lēkar brāhmaṇ banē arthāt brahmākumār aur brahmākumāriyā̃ banē .

¹⁸First, through the relationship of taking birth toBrahma, you become the mouth­born progeny of Brahma, that is, you become Brahma Kumars and Kumaris.

²²Surname hī apnā yah likhtē hō .

¹⁹This iswhat you write as your surname.

²³Apnā parichay kis nām sē dētē hō aur lōg āpkō kis nām sē jāntē haĩ  ?

²⁰How do you introduce yourselves and what do people call you?

²⁴- brahmākumār va brahmākumāriyā̃ .

²¹Brahma Kumarsand Brahma Kumaris.

²⁵Is marjīvā jīvan key|kī pahlī-pahlī chhāp yah lagī-brahmākumār aur brahmākumāriyā̃ arthāt śhrēṣhṭh brāhmaṇpan key|kī .

²²The first stamp of this dying­alive life is that of being a Brahma Kumar or Brahma Kumari,that is, of being an elevated Brahmin.

²⁶Pahlē janma liyā arthāt brāhmaṇ banē tō yah pahlā nām brāhmaṇpan kā va brahmākumāriyō̃ kā paṛā jō ki tīsrī stage tak ēvar-lāsṭiṅg hai .

²³First, you took birth, that is, you became a Brahmin and you received the name Brahmin, that is, of a Brahma Kumaror Kumari, which is ever­lasting up to the third stage.

²⁷Ēvaralāsṭiṅg arthāt her|har saṅkalp , bōl , karma , sambandh , samparka aur sēvā sabhī mē̃ brāhmaṇ stage K|kē pramāṇ practical life mē̃ chal rahē hō  ?

²⁴Is it ever­lasting, that is, is it according to the Brahmin stage inyour practical life in your thoughts, words, actions, relationships, connections and service?

²⁸Saṅkalp mē̃ bhī va bōl mē̃ bhī śhūdrapan kā aṅśhmātra bhī dikhāī na dē .

²⁵Not even the slightesttrace of being a shudra should be visible in your thoughts or your words.

²⁹Brāhmaṇō̃ kā saṅkalp , bōl , saṅskār , svabhāv aur karma kyā hōtā hai yah tō pahlē bhī sunāyā hai .

²⁶You have already been told what thethoughts, words, sanskars and nature of Brahmins are.

³⁰Kyā usī pramāṇ ēvar-lāsṭiṅg stage hai va brāhmaṇ rūp mē̃ her|har karma va her|har saṅkalp brahmā bāp K|kē samān hai  ?

²⁷Do you have an ever­lasting stage according to this? ²⁸As aBrahmin, is your every action and every thought similar to father Brahma's?

³¹Jaisā bāp vaisē bachchē .

²⁹As is the father, so are the children.

³²Jō svabhāv , saṅskār yā saṅkalp bāp kā hai kyā vahī bachchō̃ kā hai  ?

³⁰Dothe children have the same nature, sanskars and thoughts as the father's?

³³Kyā bāp K|kē vyarth saṅkalp chaltē haĩ va kamjōr saṅkalp utpanna hō saktē haĩ  ?

³¹Does the father have wasteful thoughts orcan he create weak thoughts?

³⁴Agar bāp K|kē hī nahī̃ hō saktē tō phir brāhmaṇō̃ K|kē kyō̃  ?

³²If the father does not have these thoughts, then why should the Brahmins?

³⁵Bāp achal , aṭal , aḍōl sthiti mē̃ sadā sthit hai tō brāhmaṇō̃ kā va bachchō̃ kā pharja kyā hai  ?

³³The fatheris constantly stable in an unshakeable, immovable and constant stage, and so what is the duty of the Brahmins, thechildren?

³⁶Lāyak bachchē kā pharja kaun-sā hōtā hai  ?

³⁴What is the duty of worthy children?

³⁷- follow father .

³⁵To follow the father.

³⁸Follow father kā yah arth|earth nahī̃ ki sirph īśhvarīy sēvādhārī ban gayē . ³⁹Lēkin follow father arthāt her|har kadam par , va her|har saṅkalp mē̃ follow father .

³⁶To follow the father does not simply mean to become a Godly server, but to follow the father means to follow thefather at every step and in every thought.

⁴⁰Kyā aisē follow father hō  ?

³⁷Are you following the father in this way?

⁴¹Jaisē bāp K|kē īśhvarīy saṅskār , divya svabhāv , divya vr̥iti va divya dr̥iṣhṭi sadā hai , kyā vaisē hī vr̥itti , dr̥iṣhṭi , svabhāv va saṅskār banē haĩ  ?

³⁸Just as the father constantly hasGodly sanskars, a divine nature, a divine attitude and spiritual vision, in the same way, have your attitude, vision,nature and sanskars become the same?

⁴²Aisē īśhvarīy sīrat vālī sūrat banī hai  ?

³⁹Have you made your face one with such a Godly character?

⁴³Jis sūrat dvārā bāp K|kē guṇō̃ aur karttavyō̃ key|kī rūp-rēkhā dikhāī dē iskō kahā jātā hai - ‘ follow father .

⁴⁰The face throughwhich the virtues and type of activities of the Father are revealed is said to be that of one who follows the father.

⁴⁴’ jaisē bāp K|kē guṇgān kartē hō yā charitra varṇan kartē hō kyā vaisē hī apnē mē̃ vah sarvguṇ dhāraṇ kiyē haĩ  ?

⁴¹Justas you sing praise of the Father, or speak of His activities, have you also imbibed all those virtues in yourself?

⁴⁵Apnē her|har karma kō charitra samān banāyā hai  ?

⁴²Haveyou made your every action a divine activity?

⁴⁶Her|har karma yād mē̃ sthit rah kartē hō  ?

⁴³Do you perform every action whilst in remembrance?

⁴⁷Jō karma yād mē̃ rah kar kartē haĩ , vah karma yādgār ban jātā hai .

⁴⁴Actions whichare performed whilst in remembrance become a memorial.

⁴⁸Kyā aisē yādagār-mūrtta arthāt karmayōgī banē hō  ?

⁴⁵Have you become such an image which createsmemorials, that is, have you become a karma yogi?

⁴⁹Karmayōgī arthāt her|har karma yōg-yukt , yukti-yukt , śakti-yukta hō .

⁴⁶To be a karma yogi means that every action would be yogyukt,yuktiyukt and shaktiyukt.

⁵⁰Kyā aisē karmayōgī banē hō  ?

⁴⁷Have you become a karma yogi to this extent?

⁵¹Yā baiṭhnē vālē yōgī banē hō  ?

⁴⁸Or, have you become yogis who just haveyoga whilst sitting?

⁵²Jab viśhēṣh rūp sē yōg mē̃ baiṭhtē hō , us samay yōgī jīvan hai arthāt yōg-yukt hai yā her|har samay yōg-yukt hai  ?

⁴⁹Is it that you have a yogi life when you sit for special meditation, that you are yogyukt then, or isit that you are yogyukt at all times?

⁵³Jō varṇan mē̃ hai karmayōgī , nirantar yōgī aur sahajyōgī , kyā vahī practical mē̃ hai  ?

⁵⁰You speak of being a karma yogi, a natural yogi and an easy yogi; so are you these in a practical way?

⁵⁴Arthāt ever lāsṭiṅg hai  ?

⁵¹That is, is it ever­lasting?

⁵⁵Kyā karmayōgī kō karma ākarṣhit kartā hai yā yōgī apnī yōgaśakti sē karmaindriyō̃ dvārā karma karātā hai  ?

⁵²Do actions attract someone who is a karma yogi ordoes a yogi enable actions to be performed through his physical senses with the power of yoga?

⁵⁶Agar 89 karma yōgī kō karma apnī taraph ākarṣhit kar lē tō kyā aisē kō yōgī kahā jāy  ?

⁵³If a karma yogi isattracted by the actions, would such a soul be called a karma yogi?

⁵⁷Jō karma K|kē vaśh hōkar chalnē vālē haĩ un kō kyā kahtē hō  ? ⁵⁸‘ karmabhōgī ’ kahē̃gē nā  ?

⁵⁴What would you call someone who moves alongunder the influence of actions?

⁵⁹Jō karma K|kē bhōg K|kē vaśh hō jātē haĩ arthāt karma K|kē bhōg bhōgnē mē̃ achchhē vā būrē mē̃ karma K|kē vaśhībhūt hō jātē haĩ .

⁵⁵You would call him a karma bhogi, would you not? ⁵⁶That is, he becomes one who isunder the influence of the consequence of the action, whether good or bad.

⁶⁰Āp śhrēṣhṭh ātmāē̃ karmātīt arthāt karma K|kē adhīn nahī̃ , karmō̃ K|kē partantr nahī̃ .

⁵⁷You elevated souls are those who becomekarmateet, that is, you stabilise yourselves beyond the attraction of action.

⁶¹Svatantr hō karmēndriyō̃ dvārā karma karātē hō  ?

⁵⁸You speak of the last stage as thekarmateet stage, which is not dependent on action or bound by action either.

⁶²Jab kōī bhī āp lōgō̃ sē pūchhtē haĩ ki kyā sīkh rahē hō yā kyā sīkhnē K|kē liyē jātē hō tō kyā uttar dētē hō  ?

⁵⁹Do you perform actions through yourphysical senses whilst being free? ⁶⁰When anyone asks you what you are learning, or what are you going to learn, whatdo you answer?

⁶³Sahaj gyān aur rājyōg sīkhnē jā rahē haĩ .

⁶¹That you are going to learn easy knowledge and Raja Yoga.

⁶⁴Yah tō pakkā hai na ki yahī sīkh rahē hō .

⁶²You are sure that this is what you arelearning, are you not?

⁶⁵Jab sahaj gyān kahtē hō tō sahaj vastu kō apnānā aur dhāraṇ karnā sahaj hai tab tō sahaj gyān kahtē hō na  ?

⁶³Since you call it easy knowledge, it is easy to imbibe and adopt something that is easy; this iswhy it is called easy knowledge, is it not?

⁶⁶Tō sadā gyān svarūp ban gayē hō  ? ⁶⁷Jab sahaj gyān hai tō sadā gyān svarūp bannā kyā muśhkil hai  ?

⁶⁴Since it is easy knowledge, then why should it be difficult to constantly bethe embodiment of knowledge?

⁶⁸Sadā gyān svarūp bannā yahī brāhmaṇō̃ kā dhandhā hai .

⁶⁵It is the task of Brahmins to constantly be the embodiment of knowledge.

⁶⁹Apnē dharm mē̃ sthit hōnā natural chīj hōtī hai na  ?

⁶⁶It is natural to be stable in your own religion.

⁷⁰Isī prakār rājyōg kā arth|earth kyā sunātē hō  ?

⁶⁷In this way, what do you explain as the meaning of Raja Yoga?

⁷¹Sarvaśhrēṣhṭha arthāt sabhī yōgō̃ kā rājā hai aur issē rājāī prāpt hōtī hai .

⁶⁸That itis the most elevated, that it is the king of all yogas, and that you attain a kingdom through it.

⁷²Rājāō̃ kā rājā bannē kā yōg hai .

⁶⁹That it is the yogathrough which you can become a king of kings.

⁷³Āp sabhī rājyōgī hō yā rājāī bhaviṣhya mē̃ prāpt karnī hai  ?

⁷⁰Are all of you Raja Yogis or are you going to attain a kingdom in thefuture?

⁷⁴Abhī saṅgamyug mē̃ bhī rājā hō yā sirph bhaviṣhya mē̃ bannē vālē hō  ?

⁷¹Are you a king even now at the confluence age, or will you become a king in the future only?

⁷⁵Jō saṅgamyug mē̃ rājya pad nahī̃ pā saktē vah bhaviṣhya mē̃ kyā pā saktē haĩ  ?

⁷²How can thosewho do not claim a ruling status in the confluence age, claim a status in the golden age?

⁷⁶Tō jaisē sarvaśhrēṣhṭha yōg kahtē hō , aisā hī sarvaśhrēṣhṭha yōgī jīvan tō hōnā chāhiyē na  ?

⁷³So, just as you speak of themost elevated yoga, so too, you should also have the most elevated yogi life, should you not?

⁷⁷Kyā pahlē apnī karmēndriyō̃ K|kē rājā banē hō  ?

⁷⁴First of all, have youbecome the king of your physical senses?

⁷⁸Jō svayã K|kē rājā nahī̃ vah viśhva K|kē rājā kaisē banē̃gē  ?

⁷⁵How can someone who is not a king of himself become the king of theworld?

⁷⁹Kyā sthūl karmēndriyō̃ va ātmā key|kī śhrēṣhṭh śhaktiyā̃ man , buddhi , saṅskār apnē control mē̃ haĩ  ?

⁷⁶Are your physical organs and the most elevated powers of the soul, which are the mind, the intellect and thesanskars, under your control?

⁸⁰Arthāt unhō̃ kē ūpar rājā bankar rājya kartē hō  ?

⁷⁷That is, are you ruling over them as a king?

⁸¹Rājyōgī arthāt abhī rājya chalānē vālē bantē hō .

⁷⁸To be a Raja Yogi means to be one whorules a kingdom now.

⁸²Rājya karnē K|kē saṅskār va śhakti abhī sē dhāraṇ kartē hō .

⁷⁹You imbibe the power and sanskars to rule a kingdom at this time.

⁸³Bhaviṣhya 21 janm mē̃ rājya karnē key|kī dhārṇā practical rūp mē̃ abhī ātī hai .

⁸⁰The inculcation for rulingfor the future twenty­one births takes place in a practical way at this time.

⁸⁴Sahaj gyān aur rājyōg tīsrī stage tak āyā hai  ?

⁸¹Has easy knowledge and Raja Yoga cometo the third stage?

⁸⁵Saṅkalp kō order karō stop tō stop kar saktē hō  ?

⁸²Are you able to stop your thoughts the moment you issue an order for them to stop?

⁸⁶Buddhi kō ḍāirēkśan dō ki śhuddha saṅkalp va avyakt sthiti va bīj rūp sthiti mē̃ sthit hō jāō tō kyā sthit karasakatē hō  ?

⁸³When yougive a direction to your intellect to stabilise in pure thoughts, or in the avyakt stage or the seed stage, are you able tostabilise your intellect?

⁸⁷Aisē rājā banē hō  ?

⁸⁴Have you become such kings?

⁸⁸Aisē rājyōgī jō haĩ unkō kahā jātā hai - ‘ follow father .

⁸⁵Those who are such Raja Yogis are called those who arefollowing the father.

⁸⁹’ ⁹⁰Jaisē rājā kē pās apnē sahyōgī hōtē haĩ jis dvārā jis samay jō kattarvya karānā chāhē vah karā saktā hai .

⁸⁶Just as a king has his co­operative workers through whom he is able to get all his tasks carried out at whatever time hechooses, in the same way, the special powers of the confluence age are co­operative with you.

⁹¹Vaisē hī yah saṅgamyugī viśhēṣh śhaktiyā̃ , yahī āpkē sahyōgī haĩ . ⁹²Tō jaisē rājā kōī bhī sahyōgī kō order kartā hai ki yah kārya itnē samay mē̃ sampann karnā hai vaisē hī apnī sarvśhaktiyō̃ dvārā āp bhī her|har kārya kō sahaj hī sampann kartē hō yā order hī kartē hō  ?

⁸⁷Just as a king ordershis co­operative workers and tells them that a certain task has to be accomplished by a certain time, in the same way,do you also accomplish all the tasks through your powers or do you just issue an order? ⁸⁸When you have to use thepower to face, do you step away? ⁸⁹To be an easy yogi means that all the powers are co­operative with you in everyway.

⁹³Sāmnā karnē key|kī śhakti āyē tō kyā kinārā kar dētē haĩ  ?

⁹⁰Whenever you wish, through whomsoever you wish, are you able to carry out a task through them? ⁹¹Are yousuch a king?

⁹⁴Sahaj yōgī arthāt sarvśhaktiyā̃ kyā āpkē pūrṇ rūp sē sahyōgī haĩ  ? ⁹⁵Jab cāhō̃ jis dvārā chāhō kyā kārya karā saktē hō  ?

⁹²Just as eight or nine jewels are very well­ known in the court of the ancient kings, that is, they areremembered as his constantly co­operative souls, in the same way, are the eight powers constantly co­operative withyou?

⁹⁶Aisē rājā hō  ?

⁹³Through this, you can know your future reward.

⁹⁷Jaisē purānē rājāō̃ K|kē darbār mē̃ āṭh yā nav ratna prasiddh hōtē thē arthāt sadā sahyōgī hōtē thē , aisē hī āpkī āṭh śhaktiyā̃ sadā sahyōgī haĩ  ? ⁹⁸Issē hī apnē bhaviṣhya prārabdha kō jān saktē hō .

⁹⁴This is the mirror through which you can see your face andyour character. ⁹⁵The six months you have been given is not the date for destruction. ⁹⁶But this time has been given so that eachconfluence­aged king is able to prepare his royal workers, that is, to prepare his constantly co­operative powers and make them ever­ready.

⁹⁹Yah hai darpaṇ jismē̃ apnī sūrat aur sīrat dēkhnē sē mālūm paṛ saktā hai . ¹⁰⁰Chhaḥ mās jō diyē haĩ vah vināśh key|kī tārīkh nahī̃ dī hai .

⁹⁷Because, if you do not fill yourself with the sanskars of looking after a kingdom now, then, in the future also, you would not be able to become a king and rule for a long period of time.

¹⁰¹Lēkin harēk saṅgamyugī rājā apnē rājya kārōbār arthāt sadā sahyōgī śhaktiyō̃ kō ever ready banākar taiyār kar sakē uskē liē yah samay diyā hai .

⁹⁸Do you understand the significance of six months? ⁹⁹See every co­operative power in front of you and stop your thoughts and see. ¹⁰⁰Use your intellect according to your directions and then see. ¹⁰¹You have beengiven six months to rehearse this.

¹⁰²Kyōṅki ab sē agar rājya kārōbār sambhālnē K|kē saṅskār nahī̃ bharē̃gē tō bhaviṣhya mē̃ bhī bahut samay kē liē rājā ban rājya nahī̃ kar sakē̃gē . ¹⁰³Chhaḥ mās kā arth|earth samjhā  ?

¹⁰²Do you understand? ¹⁰³Achcha. ¹⁰⁴To those who are constantly the embodiment of easy knowledge, easy Raja Yoga, the easy yogis; to those who makeall the powers co­operative; to those whose thoughts, sanskars and actions are like the father's; to such confluence­aged kings, love, remembrances and namaste from BapDada.

¹⁰⁴Apnē her|har sahyōgī kō sāmnē dēkhō aur apnē saṅkalpō kō stop karkē dēkhō . ¹⁰⁵Apnī buddhi kō direction pramāṇ chalākar dēkhō .

¹⁰⁵Blessing: May you be the constantly immortal children of the Lord of Immortality Father who, together with paying attention to service, also pay attention to the self.

¹⁰⁶Is rehearsal kē liē chhaḥ mās diyē haĩ . ¹⁰⁷Samjhā  ?

¹⁰⁶At the confluence age, all children receive the special blessing of immortality from the immortal Father.

¹⁰⁸Achchhā , sadā sahaj gyān svarūp , sadā rājyōgī , nirantar yōgī , sahaj - yōgī , sarv śhaktiyō̃ kō apnā sahyōgī banānē vālē , bāp samān saṅkalp , saṅskār aur karma karnē vālē , aisē saṅgamyugī sarv rājāō̃ kō bāpdādā kā yād pyār aur namastē  !

¹⁰⁷However, the ones who can constantly remain immortal are:1. Those who, together with service, also pay full attention to the self.2. Those who are completely clear with BapDada and the instrument souls and can claim the blessing of immortality. ¹⁰⁸3. Those who mould their sanskars and do not come into conflict with the sanskars of anyone else. ¹⁰⁹Slogan: To use the good qualities for the self and for others is to increase them. ¹¹⁰* * * O M S H A N T I * * *