रविवार 15 जुलाई 1973 की अव्यक्त मुरली

⁰> ¹15-07-73 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 03/10/94 Morning Murli Om Shanti Avyakt BapDada Madhuban 15/07/73

²Lagāv aur svabhāv K|kē badalnē sē viśhva-parivartan ³Najarō̃ sē nihāl karnē vālē , duḥkh va aśhānti sē dūr lē jānē vālē , mukti jīvanmukti kā varsā dēnē vālē , light house aur might house banānē vālē , sarv key|kī manōkāmanāō̃ kō pūrṇ karnē vālē , viśhva-kalyāṇakārī bābā bōlē  : ⁴Kyā āvāz sē parē śānt-sthiti itnī hī priya lagtī hai ki jitnī āvāz mē̃ ānē key|kī sthiti priya lagtī hai  ? ⁵Āvāz mē̃ ānā aur āvāz sē parē jānā yē dōnō̃ hī ēk samān sahaj lagtē haĩ yā āvāz sē parē jānā muśhkil lagtā hai  ?

¹Do you love the stage of being silent and being beyond sound just as much as you love coming into sound?

⁶Vāstav mē̃ svadharm śhānt-svarūp hōnē K|kē kāraṇ āvāz sē parē jānā ati sahaj hōnā chāhiē .

²Do youfind both coming into sound and going beyond sound easy to the same extent, or do you find going beyond sounddifficult?

⁷Abhī-abhī ēk second mē̃ jaisē sthūl śharīr dvārā kahī̃ bhī jānē kā iśhārā milē tō jaisē jānā aur ānā yē dōnō̃ hī sahaj anubhav hōtē haĩ , vaisē hī is śharīr key|kī smr̥iti sē buddhi dvārā parē jānā aur ānā yē dōnō̃ hī sahaj anubhav hōṅgē . ⁸Arthāt kyā ēk second mē̃ aisā kar saktē hō  ?

³In fact, because your original religion is of being the embodiment of peace, it should be extremely easy togo beyond sound. ⁴Whenever you receive a signal to go anywhere physically, you are able to do that in one second,then going and coming is experienced to be easy. ⁵In the same way, to go beyond the awareness of the body and tohave awareness in the intellect: would both of these be experienced just as easily?

⁹Jab chāhē̃ śharīr kā ādhār lē̃ aur jab chāhē̃ śharīr kā ādhār chhōṛ kar apnē aśharīrī svarūp mē̃ sthit hō̃ jāyē̃ , kyā aisē anubhav chaltē-phirtē kartē rahtē hō  ?

⁶That is, are you able to do this inone second? ⁷To take the support of the body when you wish and to let go of the support of the body when you wishand to stabilise yourself in your bodiless stage?

¹⁰Jaisē śharīr dhāraṇ kiyā vaisē hī phir śharīr sē nyārē hō jānā in dōnō̃ kā kyā ēk hī anubhav kartē hō  ? ¹¹Yahī anubhav antim paper mē̃ first number lānē kā ādhār hai .

⁸Do you have this experience whilst walking and moving around?Just as you have adopted the body, in the same way, to become detached from the body: do you have the sameexperience of both these stages?

¹²Jō last paper dēnē kē liē abhī sē taiyār hō gayē hō yā hō rahē hō  ? ¹³Jaisē vināśh karnē vālē ēk iśhārā miltē hī apnā kārya sampann kar dēgē , arthāt vināśhkārī ātmāyē̃ itnī ever-ready haĩ ki ēk second K|kē iśhārē sē apnā kārya abhī bhī prārambh kar saktī haĩ .

⁹This experience is the basis of claiming the first number. ¹⁰Are you ready to take thefinal paper now or are you still preparing yourselves? ¹¹Those who are to bring about destruction will accomplish theirtask on a signal, that is, the souls who will be responsible for destruction are so ever­ready that, with a signal, theywill be able to begin their task in one second.

¹⁴Tō kyā viśhva kā nav-nirmāṇ karnē vālī arthāt sthāpanā kē nimitt banī huī ātmāē̃ aisē ever-ready haĩ  ?

¹²So, are the souls who are to renew the world, that is, the souls who areinstrumental for the establishment, just as ever­ready?

¹⁵Apnī sthāpanā kā kārya aisē kar liyā hai ki jissē vināśakāriyō̃ kō iśhārā milē  ? ¹⁶Jaisē yādav sēnā nē full force sē taiyārī key|kī huī hai , kyā vaisē hī pāṇḍav sēnā bhī apnī sarv taiyāriyā̃ kar samay kā intjār kar rahī haĩ  ?

¹³Have you carried out the task of your establishment to thesame extent as those are to be responsible for destruction so that they receive a signal? ¹⁴Just as the Yadav army have made their preparations with full force, in the same way, have the Pandav army made alltheir preparations and just waiting for the time?

¹⁷- aisē ever-ready hō  ?

¹⁵Are you ever­ready to this extent?

¹⁸Jaisē light house aur power house ) ēk second K|kē switch on karnē sē chārō̃ ōr light va might phailā dētē haĩ , kyā aisē hī pāṇḍav sēnā ēk second K|kē direction pramāṇ light house aur might house ban sarv-ātmāō̃ kō light aur might kā vardān dē saktī haĩ  ?

¹⁶Just as a lighthouse and a power­house are able to spread their light in one second in all four directions as soon as the switch is switched on, in thesame way, is the Pandav army able to become a lighthouse and a might­house in one second to give all souls theblessing of light and might?

¹⁹Jaisē sthūl nazar ēk second mē̃ ēk sthān par baiṭhē chārō̃ ōr dēkhtī haĩ , kyā aisē hī tīsrē nētra dvārā ēk second mē̃ āp chārō̃ ōr na sirph bhārat lēkin sārē viśhva key|kī ātmāō̃ kō nazar sē nihāl kar saktē hō  ?

¹⁷Just as your physical vision is able to see in all four directions whilst you are sitting inone place, in the same way, are you able to use your third eye to take, not just the souls of Bharat, but the souls in allfour directions of the entire world, beyond with your vision in one second?

²⁰Jaisē saral aur sahaj rīti sē sthūl nētra dvārā nazar phailā saktē hō , kyā vaisē hī āp nazar sē nihāl kar saktē hō  ?

¹⁸Just as you are able to cast your vision ofyour physical eyes easily and naturally, in the same way, are you able to take souls beyond with a glance?

²¹Gāyan bhī hai-ēk second mē̃ tīsrā nētra khulnē sē vināśh hō gayā .

¹⁹It isremembered that when the third eye opened, destruction took place in one second.

²²Vināśh kē sāth sthāpanā tō hai hī .

²⁰Establishment is connected withdestruction anyway.

²³Bāp K|kē sāthasāth bachchō̃ kā bhī gāyan hai .

²¹Together with the Father, the children have also been remembered.

²⁴Kyā tīsrā nētra aisā power full hai jō dūr tak nazar jā sakē  ?

²²Is your third eye sopowerful that your vision can be cast far into the distance?

²⁵Jaisē sthūl nētra key|kī nazar kamjōr hōtī hai tō dūr tak nahī̃ dēkh saktī , kyā vaisē hī apnē tīsrē nētra key|kī śhakti dēkhtē rahtē hō  ?

²³Just as when your eyesight is weak, you are not able to seefar, in the same way, do you continually check the power of your third eye?

²⁶Tīsrē nētra kō śhaktiśhālī banānē kē liē kēval mukhya dō śhabdō̃ par attention chāhiē .

²⁴In order to make your third eye powerful, you only need pay attention to two main words.

²⁷Tīsrē nētra mē̃ kamzōrī ānē key|kī bhī vahī dō bātē̃ haĩ .

²⁵And it is due to the sametwo things that there can be a weakness in the third eye.

²⁸Vah kaun-sī  ?

²⁶What are they?

²⁹Sthūl nazar K|kē kamzōr hōnē kā kāraṇ kyā hōtā hai  ?

²⁷What is the reason for the physical eyesbecoming weak?

³⁰- brēn-varka kā jyādā hōnā . ³¹Bātē̃ tō vahī haĩ lēkin in sabhī bātō̃ kō dō śhabdō̃ K|kē sār mē̃ lānē sē attention rakhnā sahaj hō jātā hai .

²⁸Having to make the brain work extra hard; it is those things. ²⁹However, by having the two aspects inthe form of their essence, it becomes easy to pay attention.

³²Tō kamjōrī lānē K|kē dō śhabda haĩ - - ēk lagāv , dūsrā purānā svabhāv .

³⁰So, the two words that bring about weakness are:Attachment and the old nature.

³³Kisī kō apnā purānā svabhāv kamzōr kartā hai aur kōī kō kisī prakār kā bhī lagāv kamzōr kartā hai .

³¹Some people are made weak by their old nature and some are made weak byattachment of some sort.

³⁴Yah dō mukhya kamajōriyā̃ haĩ .

³²These are the two main weaknesses.

³⁵Iskā vistār bahut hai .

³³There is a lot of detail in this.

³⁶Harēk kā kōī - nā kōī lagāv hai aur harēk mē̃ number-vār percentage mē̃ abhī tak purānā svabhāv hai .

³⁴Each of you has one oranother form of attachment, and each of you also still has to some percentage your old nature, numberwise.

³⁷Yadi yah svabhāv aur lagāv badal jāy tō viśhva bhī badal jāy .

³⁵If thisnature and your attachment were to change, then the world would change.

³⁸Kyōṅki jab viśhva K|kē parivartak svayã hī nahī̃ badalē haĩ tō vē|way viśhva kō kaisē badal saktē haĩ  ?

³⁶Because, when the world transformers arenot able to change themselves, how can they change the world?

³⁹Apnē mē̃ check karō ki kyā kisī bhī prakār kā lagāv hai  ? ⁴⁰Chāhē vah saṅkalp K|kē rūp mē̃ lagāv hō , chāhē sambandh K|kē rūp mē̃ , chāhē samparka K|kē rūp mē̃ aur chāhē apnī kōī viśhēṣhtā key|kī hī taraph hō .

³⁷Check yourself to see if there is any type of attachment: whether it is attachment in the form of thoughts or attachmentin relationships, attachment in your connections or attachment towards any of your specialities.

⁴¹Agar apnī kōī bhī viśhēṣhtā mē̃ bhī lagāv hai tō vah bhī lagāv bandhan-yukta kar dēgā aur vah bandhan-mukt nahī̃ karēgā kyōṅki lagāv aśharīrī bannē nahī̃ dēgā aur vah viśvakalyāṇakārī bhī ban nahī̃ sakēgā .

³⁸If there is anyattachment to any of your specialities, then that attachment would also bring you into bondage; it would not allow youto become free from bondage. ³⁹Attachment does not allow you to become bodiless and neither does it allow you tobecome a world benefactor.

⁴²Jō apnē hī lagāv mē̃ phansā huā hai vah viśhva kō mukti va jīvanmukti kā varsā dilā hī kaisē saktā hai  ?

⁴⁰How can those who are trapped in their own attachments give the inheritance of muktiand jeevanmukti to the world?

⁴³Lagāv vālā kabhī sarv-śakti sampann hō nahī̃ saktā , lagāv vālā dharmarāj key|kī sajāō̃ sē sampūrṇ mukt salām dēnē vālā nahī̃ ban saktā .

⁴¹Those who have attachment can never become complete with all the powers. ⁴²Thosewho have attachment will not become completely free from punishment and therefore, will not be saluted byDharamraj.

⁴⁴Lagāv vālē kō salām bharnā hī paṛēgā aur lagāv vālē sampūrṇ first janm kā rājya bhāgya pā na sakē .

⁴³Those who have attachment will have to salute Dharamraj and they also cannot claim the fortune of theperfect kingdom of the first birth.

⁴⁵Isī prakār purānē svabhāv vālē nayē jīvan , nayē yug kā sampūrṇ aur sadā anubhav nahī̃ kar pātē .

⁴⁴In the same way, those who are still living in the past cannot constantly andcompletely experience the new life and the new age.

⁴⁶Her|har ātmā mē̃ bhāī-bhāī kā bhāv na rakhnē sē svabhāv ēk vighna ban jātā hai .

⁴⁵Because of not having the awareness of brotherhood towardsevery soul, their nature becomes an obstacle.

⁴⁷Vistār kō tō svayã bhī jāntē hō .

⁴⁶All of you also know the details of this.

⁴⁸Lēkin abhī kyā karnā hai  ?

⁴⁷But what do you have to donow?

⁴⁹Vistār kō jīvan mē̃ samā kar bāp-samān ban jānā hai .

⁴⁸Merge the expansion of your life and become the same as the Father.

⁵⁰Na kōī purānā svabhāv hō aur na kōī lagāv hō .

⁴⁹There should not be any nature nor anyattachment.

⁵¹Jabki tan , man aur dhan sabhī bāp kō samarpaṇ kar diyā , tō dēnē kē bād phir mērā vichār , mērī samajh aur mērā svabhāv yah śhabda hī kahā̃ sē āyā  ?

⁵⁰Since you have surrendered your body, mind and wealth to the Father, then having given it all to Baba,how can there be the words: my idea, my understanding or my nature?

⁵²Kyā mērā abhī tak hai yā mērā sō tērā hō gayā  ?

⁵¹Is it still "mine", or has the "mine" become"Yours"?

⁵³Jab kahā - ’ mērā sō tērā ’ - tō mērā man samāpt hō gayā nā  ?

⁵²Since you say, "Mine is Yours", then has "my mind" finished?

⁵⁴Man aur tan bāp key|kī amānat hai .

⁵³The mind and the body have been given intrust to Baba.

⁵⁵Āpkī tō nahī̃ hai na  ?

⁵⁴They are not yours, are they?

⁵⁶‘ mērā man chañchal hai ’ - yah kahnā kahā̃ sē āyā  ?

⁵⁵How can you say: My mind is mischievous?

⁵⁷Kyā abhī tak mērā-pan nahī̃ chhūṭā  ?

⁵⁶Have you still notrenounced the consciousness of "mine"?

⁵⁸Mērā-pan kismē̃ hōtā hai  ?

⁵⁷What would have the consciousness of "mine"?

⁵⁹Bandar mē̃ , vah khud mar jāyēgā lēkin uskā mērā-pan nahī̃ marēgā .

⁵⁸Monkeys. ⁵⁹They maythemselves die, but their consciousness of "mine" will not die.

⁶⁰Isliyē chitrakārō̃ nē mahāvīr kō bhī pū̃chh key|kī niśhānī dē dī hai .

⁶⁰This is why the artists have shown the mahavirs withthe symbol of a tail.

⁶¹Haĩ mahāvīr lēkin pū̃chh zarūr hai . ⁶²Tō yah pū̃chh kaun-sī hai  ?

⁶¹They are mahavirs, but they definitely have a tail.

⁶³Lagāv aur svabhāv key|kī .

⁶²So what is this tail?

⁶⁴Jab tak is pū̃chh kō āg nahī̃ lagāī hai , tab tak laṅkā kō āg nahī̃ lag saktī .

⁶³That of attachment and"my nature". ⁶⁴Until you set this tail on fire, Lanka cannot be burnt.

⁶⁵Tō vināśh key|kī warning key|kī sahaj niśhānī kaun-sī huī  ?

⁶⁵So what is the sign of destruction?

⁶⁶Isī pū̃chh key|kī āg lagānī hai .

⁶⁶To set fire tothis tail.

⁶⁷Jab sabhī mahāvīrō̃ key|kī lagan key|kī āg lag jāyēgī tō kyā yah purānā viśhva rahēgā  ?

⁶⁷When the fire of love of all mahavirs is ablaze, then will this old world still remain?

⁶⁸Isliyē ab sabhī prakār K|kē lagāv aur svabhāv kō samāpt karō .

⁶⁸Therefore, now finishall types of attachment and nature.

⁶⁹Jaisē vināśhkārī ātmāyē̃ vināśh kē liē taṛaptī haĩ , kyā aisē hī āp sthāpanā vālē viśhva-kalyāṇ K|kē liyē taṛapatē hō  ? ⁷⁰Aisī self service aur viśhva key|kī service in dōnō̃ K|kē liyē nayē-nayē invention nikāltē hō  ?

⁶⁹Just as the souls responsible for destruction are desperate, in the same way, are you souls, who are responsible for thetask of establishment, just as desperate for world benefit? ⁷⁰Are you creating new inventions for self­service andservice of the world?

⁷¹Jaisē vah lōg abhī invention kar rahē haĩ ki aisē powerful yantra banāyē̃ jō vināśh sahaj aur śhīghra hō jāyē tō kyā aisē āp mahāvīr , silence key|kī śhakti K|kē inventor aisā plan banā rahē hō ki jō sārē viśhva kō parivartan hōnē mē̃ athavā usē mukti aur jīvanmukti kā varsā lēnē mē̃ sirph ēk second hī lagē aur sahaj bhī hō jāyē  ?

⁷¹Just as those people are creating inventions and making powerful weapons so that destructiontakes place instantly and easily, in the same way, are you, mahavirs, the inventors of the power of silence, creatingsuch plans that it only takes one second and becomes just as easy to transform the world and to give the inheritance ofmukti and jeevanmukti?

⁷²Āp muāphik paitīs varṣh na lagē̃ . ⁷³Tō aisī refine invention sē ēk second mē̃ nazar sē nihāl , ēk second mē̃ duḥkhī sē sukhī , nirbal sē balvān aur aśhānti sē śhānti kā anubhav karā sakō .

⁷²So, with such refined inventions, you should be able to take souls beyond with a glance inone second; you should be able to make unhappy souls happy in one second, make weak souls powerful in one secondand give the experience of peace where there is peacelessness.

⁷⁴Kyā aisē refine rūhānī śhastra aur yuktiyā̃ sōchtē hō ki ēk second mē̃ unkā taṛapanā band hō jāy  ?

⁷³Are you thinking of such refined spiritual weaponsand yuktis, so that in one second, their desperation finishes?

⁷⁵Jaisē bam dvārā ēk second mē̃ mar jāyē̃ , vaisē ēk second mē̃ unkō vardān , mahādān dē sakō , kyā aisē mahādānī aur aisē vardānī banē hō  ?

⁷⁴Just as people will die in one second from the bombs, inthe same way, have you become such great donors and bestowers of blessings that you are able to give them blessingsand the great donation in one second?

⁷⁶Kyā sarv key|kī manōkāmanāē̃ pūrī karnē vālī kāmdhēnu banē hō , ab kyā svayã mē̃ kōī kāmnā tō nahī̃ rahī huī hai nā  ?

⁷⁵Have you become Kamdhenu who fulfills the desires of everyone's mind?You, yourself, still do not have any desires, do you?

⁷⁷Agar apnī kōī kāmnā hōgī tō kāmdhēnu kaisē banē̃gē  ?

⁷⁶If you yourself have any desires, then how would you becomeKamdhenu?

⁷⁸‘ mērā nām hō ’ , aur mērī śhān hō ’ ’ - yah kāmnā bhī nahī̃ hō .

⁷⁷There should not even be the desire for your own name or honour.

⁷⁹Samjhā  ?

⁷⁸Do you understand?

⁸⁰Aisē ēk second mē̃ tīsrē nētra dvārā viśhva kō nazar sē nihāl karnē vālē , ēk second mē̃ aśhānti aur duḥkh sē pār lē jānē vālē , lagāv aur svabhāv sē atīt karmātīt sthiti mē̃ sthit hōnē vālē , mukti aur jīvanmukti K|kē varsē K|kē prāpti K|kē jīvan mē̃ sadā rahnē vālē , mukt aur jīvanmukt ātmāō̃ kō bāpdādā kā yād pyār aur namastē .

⁷⁹To such souls who take the world beyond in one second with their third eye; to those who take souls away frompeacelessness and sorrow in one second; to the souls who are beyond attachment and nature and so are able tostabilise themselves in the karmateet stage; to the souls who constantly lead a life of attainment of the inheritance ofmukti and jeevanmukti; to such souls who are liberated and are living a life of liberation, BapDada's love,remembrances and namaste. ⁸⁰* * * O M S H A N T I * * *