रविवार 28 अप्रैल 1974 की अव्यक्त मुरली

⁰> ¹28-04-74 om shanti avyakt baapdaadaamdhuban

⁰> > Avyakt BapDada 28th April 1974

²sthool ke saath-saath sookshm saadhnon se eeshvareey-seva mein saphalta

¹Which gathering would you call today’s gathering?

³last so fast service ke saadhan batlaate hue murli manohar shiv baba serviceable paandavon se bole:-

²What is the speciality of the responsibility of this gathering? ³Have you made all of these things clear in your gathering?

⁴aaj ke is sangathan ko kaun-sa sangathan kahenge?

⁴Have you been given a responsibility, or have you taken it?

⁵is sangathan ki zimmevaari ki visheshta kya hai? ⁶kya aapne in sab baaton ko apne sangathan mein spashta kiya hai?

⁵Have you taken the responsibility of making your stage elevated and strong? ⁶Or, have you not taken it?

⁷kya zimmevaari mili hai ya li hai? ⁸kya apni sthiti ko uchcha aur paripakva banaane ki zimmevaari mili hai ya li nahin hai?

⁷Do you think that you have taken the responsibility for creating a memorandum, or that you have been given the responsibility for creating your stage?

⁹kya aisa maante ho ki memorendam banaane ki zimmevaari li hai aur apni sthiti banaane ki zimmevaari mili hai। ¹⁰aajkal ke samay ke anusaar mukhya zimmevaari kaun-si hai?

⁸Today, according to the time, what is the main responsibility? ⁹There are many facilities and forms for Godly service, and they will increase even more in the future, but what is the form and means of going last-so-fast?

¹¹eeshvareey seva ke to bhinna-bhinna saadhan aur swaroop hote ja rahe hain aur aage chalkar aur bhi honge।

¹⁰You have got many good ideas. ¹¹You will put up boards, make films, create memorandums; you will go to the crematoriums and the villages.

¹²lekin‘last is fast’ ka saadhan aur swaroop kaun-sa hai?

¹²Of course, you will do all of those things, but what board will you put up on your forehead?

¹³vichaar to bahut achhe nikaale hain-board bhi lagaavenge, film bhi banaavenge,memorendam bhi banaavenge,shmashaan aur gaanvon mein bhi jaavenge-yeh sab to karenge hi,lekin apne mastak par kaun-sa board lagaavenge?

¹³What is the memorandum, and how will you give it through your lips and through your form, to all the souls of the world? ¹⁴Through your divine and spiritual activities, through your pure thoughts and through the image of your cheerful face, what alokik film will you show? ¹⁵Will you only make one film?

¹⁴apne is mukh dvaara va swaroop dvaara vishwa ki har aatma ko kaun-sa aur kaise memorendam denge?

¹⁶Or will all of the Brahma kumars who are in the gathering, emerge from Madhuban - the land of blessings - as living and alokik films?

¹⁵apne divya alaukik charitra aur shubh chintan dvaara aur harshit mukh ke chitra dvaara kaun-si alaukik film dikhaavenge? ¹⁶kya aap ek hi film taiyaar karenge ya ye itne sab (sangathan mein aaye hue brahmaakumaar) madhuban vardaan bhoomi se chetan evan alaukik film ban niklenge?

¹⁷If you are able to show people so many films everywhere, then is this not the service of coming last and going fast? ¹⁸If, through your being embodiments of all experiences, you are able to give people in the villages and everywhere else, the experience of constant peace and bliss in a second, then is this not the service of less expenditure and greater glorification?

¹⁷agar itni sab film har sthaan par logon ko dikha sako to kya yahi last so fast service nahin?

¹⁹This is the greatest duty and responsibility, in every thought, word, and deed, of the worthy children, the co-operative and serviceable children.

¹⁸gaanv-gaanv mein athva har sthaan mein sadaakaal ki shanti va aananda ka anubhav ek second mein apni anubhvi-moortta dvaara dikhaao va karaao to kya yeh ‘kam kharcha baala nasheen’ (oonchi parantu kam kharcha vaali) service nahin?

²⁰The gathering of you Pandavas, and the gathering of the instrument souls, is not just for collecting physical means for service, or to implement those. ²¹Together with the physical means, there has to be the subtle method; and, together with the plans, let there be remembrance and a plain stage.

¹⁹(eeshvareey seva mein lage hue kuchhek bhaaiyon ki ek vichaar goshthi madhuban mein hui thi।

²²You have to move forward considering these things to be your responsibility.

²⁰yeh murli us avsar se sambandhit hai।

²³That is, you have to perform actions with this awareness.

²¹us avsar par kuchh bhaaiyon ne is vishay par gyaapan athva memorendam taiyaar karne ki zimmevaari li thi ki shaastron mein devi-devtaaon ki jo glaani likhi hai, woh niraadhaar aur haanikaarak hai।

²⁴If all those sitting here were to take up the responsibility of all these aspects, whilst considering themselves to be the instruments, then would service at a fast speed not be visible?

²²) sapoot bachchon ka, sahayogi bachchon ka aur serviceable bachchon ka har sankalp, har bol aur har karma mein yahi pharja aur yahi ek sabse badi zimmevaari hai।

²⁵Just as the teachers and the main souls are responsible at the Godly centres, in the same way, do you consider yourselves to be responsible and instruments to this extent?

²³aap paandavon ka sangathan athva nimitta bani hui aatmaon ka sangathan sirf sthool service ke saadhan ikatthe karne ya unhein practical mein laane tak hi nahin hai।

²⁶Just as it is the responsibility of the teachers to follow every aspect of the codes of conduct, and to inspire others to follow them.. so too, do you consider yourselves to be instruments who stay within every aspect of the codes of conduct?

²⁴sthool saadhnon ke saath-saath sookshm saadhan aur plan ke saath-saath plen sthiti aur smriti rahe-in baaton ko apni zimmevaari samajh kar chalna arthaat karma karna hai। ²⁵jo bhi yahaan baithe hain-woh sab in baaton ki zimmevaari apne ko nimitta samajh uthaavenge to kya vihang maarga ki service ka roop nahin dikhaai dega? ²⁶jaise eeshvareey seva-kendron par teachers (shikshikaaen) aur mukhya aatmaayen har kaarya ki zimmevaari ke liye nimitta hain, vaise hi kya aap apne ko itna zimmevaar ya nimitta samajhte ho? ²⁷jaise har eeshvareey maryaada ko paalan karna aur karaana teachers ki ek zimmevaari hai kya aap apne ko har eeshvareey maryaada ke andar chalne ke nimitta samajhte ho ya aisa maante ho ki yeh teachers aur deedi-daadi hi ka kaam hai?

²⁷Or do you think that this is just the task of the teachers, and of Didi and Dadi?

²⁸teachers se bhi pahle yeh zimmevaari aap nimitta bane hue paandavon ki hai kyonki vishwa ke aage challenge ki hui hai ki ghar-grihastha mein rehte kamal-pushpa ke samaan nyaare aur pyaare rahne ki।

²⁸Even before the teachers, this is the responsibility of you Pandavas who are instruments. ²⁹Because you have challenged the world, and said that, living in households, you will live like a lotus - loving and detached.

²⁹keechad mein rehte kamal athva kaliyugi samparka mein rehte brahman is challenge ko practical roop mein laane ke nimitta hain; na ki teachers।

³⁰Even though the lotus is in the dirt - that is, whilst you Brahmins are in contact with Iron-Aged connections - then you, and not the teachers. are the instruments to put this challenge into a practical form.

³⁰yeh part paandavon ka hai athva pravriti mein rahne vaalon ka hai।

³¹This is the part of the Pandavas - that is, of those who are living in households.

³¹teachers ke paas pahunchne se pahle sample ke roop mein aap ho।

³²Even before others reach the teachers, you are samples for everyone.

³²sample ko dekhkar hi vyaapaar karne ki himmat va ullaas aata hai।

³³Only after seeing a sample does someone have the courage and enthusiasm to do business.

³³aise hi har baat mein nimitta ban chalne ka kya apna part samajh kar chalte ho?

³⁴Similarly, do you move along whilst considering your part to be of instruments in this way?

³⁴kai teachers ke paas aate hain, sunne ke baad poochhte hain ki aisa koi pratyaksha roop dikhaao, yeh sambhav hai athva nahin, iski misaal maangate hain।

³⁵Many come to the teachers, and after listening to this they ask if there is a practical form they can see - whether it is possible or not, they ask for an example of this.

³⁵to teachers se jyaada responsibal kaun hue?

³⁶So, who is more responsible than the teachers?

³⁶teachers ki maryaadaayen apni hain, lekin aap logon ki maryaadaayen teachers se koi kam nahin hain।

³⁷The codes of conduct(Maryadas)for the teachers are their own, but your codes of conduct are no less than those of the teachers.

³⁷amrit vele se lekar jo sarva- maryaadaayen smriti, vritti,drishti aur kriti sabke prati bani hui hain to kya ve sabki buddhi mein sada spashta rehti hain?

³⁸The maryadas that you have been given - for your awareness, your attitude, vision, and actions, from amrit vela onwards - do they remain clearly and constantly in the intellects of all of you?

³⁸kya har sankalp ko maryaada pramaan practical mein laate ho?

³⁹Do you put every thought into practical form according to the maryadas?

³⁹yeh hai practical swaroop mein last aur fast service ka saadhan।

⁴⁰This is the practical form of the last-and-so-fast means of service.

⁴⁰pahla-pahla challenge jo aaj tak na koi kar sakte hain aur na karenge, woh first challenge kaun-sa hai?

⁴¹What is the first challenge which no one else has yet been able to issue, nor would be able to do so?

⁴¹first challenge hai pyooriti ka। ⁴²samparka aur sambandh mein rehte sankalp mein bhi isi first challenge ki kamjori na ho।

⁴²The first challenge is ofpurity.Even whilst you are interacting with connections and relationships, there should be no weakness - even in thought - in this first challenge.

⁴³first vaayda kaun-sa hai?

⁴³What is the first promise?

⁴⁴woh yahi hai na ki ‘‘aur sang tod ek sang jodenge athva tumheen se khaaoon, tumheen se… athva mera to ek, doosra na koi। ⁴⁵’’ baat to ek hi hai।

⁴⁴The promise is: “I will break all connections with others, and will have all relationships with you alone”; and “I will eat with you. ⁴⁵I will sit with you”; and “M ine is one God and none other”.

⁴⁶jo first vaayda aur first challenge hai ve donon ek-doosre se sambandh rakhte hain।

⁴⁶It is the same thing. ⁴⁷The first promise and the first challenge are connected to each other.

⁴⁷in donon ke oopar kitna attention rehta hai?

⁴⁸How muchattention do you pay to both of these?

⁴⁸is pahli baat ka hi tension rehta hai।

⁴⁹You do not have any tensionin this first aspect, do you?

⁴⁹isi yuddha mein to mahaarthi nahin ho na?

⁵⁰You are not maharathis in this battle, are you?

⁵⁰mahaarthi ka arth tension mein rehna nahin hai,balki sada attention rahe। ⁵¹sabse pahla prabhaav is vishesh baat par hai, kyonki yahi asambhav ko sambhav karne vaali ek baat hai।

⁵¹To be a maharati does not mean to stay in tension, but to pay constantattention.The first influence is of this special aspect, because this is the one thing that will make the impossible possible.

⁵²kya pahla prabhaav karne ki pvointas majboot hai?

⁵²Do you have strong points for creating the first impression?

⁵³ya ab tak bhi sanskaaron se majboor hain?

⁵³Or are you even now compelled by your own sanskars?

⁵⁴jo svayan ke bhi sanskaaron se majboor hain ve anya ko unki majbooriyon se svatantra kar saken, yeh sadaakaal ke liye nahin ho sakta।

⁵⁴It is not possible for those who are compelled by their own sanskars to free others from their compulsions for all time.

⁵⁵tempreri prabhaav to pad sakta hai। ⁵⁶lekin chalte-chalte phir un aatmaon mein bhi majbooriyon ki lahar utpanna hogi।

⁵⁵They can create a temporary influence, but whilst walking and moving along, even those souls are compelled by their sanskars.

⁵⁷isliye is sangathan ki zimmevaari sabse pahli yeh hai sarva majbooriyon ko hataana hai-pahle svayan ki aur phir sansaar ki,first challenge mein incharge bano।

⁵⁶This is why the first responsibility of this gathering is that all types of compulsion have to be finished: first those of the self, and then those of the world.

⁵⁸yeh hai zimmevaari। ⁵⁹baap-daada bhi aur sansaar ki sarva aatmaayen bhi yeh naveenta va visheshta dekhna chaahti hain।

⁵⁷Your responsibility is to become in charge of the first challenge. ⁵⁸BapDada and all the souls of the world wish to see this newness and speciality.

⁶⁰aage chal kar jitne service ke saadhnon dvaara service ko badhaavenge va maidaan mein prasiddha hote jaavenge, vaise har prakaar ke log aapki har baat ko mantron dvaara va apni siddhiyon dvaara chaik karne ki challenge karenge।

⁵⁹As you progress further, you will increase service through the facilities for service, and will become well known on the field, so that all types of people will accordingly challenge you to check everything- of yours with their mantras and their own methods.

⁶¹sankalpon ko va karmon ko bhi karne ke liye aapke peechhe si.aai.D. (guptachar) honge।

⁶⁰In order to check your thoughts and deeds, there will be C.I.D. officers after you.

⁶²aise hi sahaj thode hi maanenge?

⁶¹They will not accept you easily just like that!

⁶³bina proof aur pramaan ke buddhimaan log maanne ke liye taiyaar nahin hote।

⁶²Intellectual people are not ready to accept anything without proof or examples.

⁶⁴challenge karne ke saath-saath va service ke sthool saadhnon ke saath-saath kya aisi taiyaari kar rahe ho?

⁶³Together with this challenge, and the physical facilities for service, are you making such preparations?

⁶⁵mind-control (mastishka niyantran) ka egjaimineshan (pareeksha) lenge।

⁶⁴They will give you an examination of your mind-control.

⁶⁶aise nahin yog mein baithte samay chaik karenge, vishesh paristhiti ke samay mind-control va sthiti ki chaiking karenge।

⁶⁵It is not that they will check you when you sit for yoga, but they will check your mind-control and your stage during particular situations.

⁶⁷maaya ke si.aai.D. officer kam nahin hote।

⁶⁶The C.I.D. officers of Maya are no less!

⁶⁸to aisi taiyaari karne ki zimmevaari va swaroop ban sample roop mein aage aane ki zimmevaari is group ki hai।

⁶⁷It is the responsibility of this group to make such preparations, and to become embodiments, and to come forward as examples.

⁶⁹tab to paandavon ki yaadgaar oonchi dikhaai hai।

⁶⁸This is why the memorial of the Pandavas has been shown as elevated.

⁷⁰oonchi sthiti ka pramaan-yaadgaar hai।

⁶⁹The memorial is the practical proof of their elevated stage.

⁷¹doosri baar jab aao to is baat mein paas with honour (Pass With Honour) bankar aao, tab kahenge-paandav sena।

⁷⁰When you come here next time, come having passed with honours in this situation; for only then will you be called the Pandava army.

⁷²abhi to ek hi topic aur ek hi subject de rahe hain।

⁷¹Now, you are being given one topic on the one subject.

⁷³isko hi ek-ras stage tak laao to ophreen denge।

⁷²If you make this stage constant and stable, then you will be given thanks.

⁷⁴sahaj hai na?

⁷³It is easy, is it not?

⁷⁵kitne samay se mehnat kar rahe ho?

⁷⁴For how long have you been working hard?

⁷⁶-janma se?

⁷⁵Since your birth?

⁷⁷jo janma se hi prayatna mein laane vaali baat hai kya woh mushkil lagti hai?

⁷⁶Would something that you try to do from birth seem to be difficult?

⁷⁸auron ko kehte ho apna janma-siddha adhikaar praapta karna kya mushkil hai?

⁷⁷You tell others: is it difficult to attain your birthright?

⁷⁹aise hi braahmanon ka pahla dharma aur karma jo hai woh karna kya braahmanon ke liye mushkil hai?

⁷⁸In the same way, is it difficult for you Brahmins to do that which is your first religion and the first action of Brahmins?

⁸⁰marjeeva ban gae ho na, ya ki mar kar jinda ho jaate ho?

⁷⁹You have died alive, have you not? ⁸⁰Or, after dying do you come back to life?

⁸¹marna shoodrapan se hai,jeena braahmanpan mein hai।

⁸¹You have to die to the Shudra life, and live as a Brahmin.

⁸²yeh braahmanon ka alaukik jeevan hai।

⁸²This is the alokik life of Brahmins.

⁸³braahmanon ko kuchh mushkil hota hai kya?

⁸³Do Brahmins find anything to be difficult?

⁸⁴brahman jeevan ke ji-daan ka aadhaar kaun-sa hai?

⁸⁴What is the basis of the donation of life in Brahmin life?

⁸⁵-murli।

⁸⁵The murli.

⁸⁶padhaai ka bhi aadhaar hai murli।

⁸⁶The basis of your study is also the murli.

⁸⁷to ji-daan ka aadhaar achhi tarah se sneh se prayatna mein laate ho। ⁸⁸niyam pramaan nahin,lekin ji-daan ka aadhaar samajh sneh roop mein sveekaar karte ho।

⁸⁷So, you put the basis of the donation of life into a practical form very well - not as a discipline, but you accept it in a very loving way, considering it to be the basis of the donation of life.

⁸⁹jitna sneh ji-daan se hoga utna hi sneh, jeevandaata se hoga।

⁸⁸To the extent that you have love for the donation of life, to that extent you will have just as much love for the Bestower of Life.

⁹⁰aisa snehi,anya aatmaon ko bhi sada snehi va nirvighna bana sakenge।

⁸⁹Those who are such loving souls will also be able to make other souls constantly loving and free from obstacles.

⁹¹ab aise aadhaar roop samajh sabke aage udaahran roop bano।

⁹⁰Now consider yourselves to be images of support, and become examples in front of everyone.

⁹²yeh bhi zimmevaari hai।

⁹¹You too have this responsibility.

⁹³paandavon ke mukh se chalte-phirte murli ki rooh-roohaan va charcha kam sunaai padti hai।

⁹²There is very little heart-to-heart conversations, and discussions about the murli, from the Pandavas.

⁹⁴gopiyon ke mukh se murli ki charcha adhik sunne mein aati hai।

⁹³Discussions about the murli are very much heard from the Gopis.

⁹⁵kyon?

⁹⁴Why?

⁹⁶aapas mein gyaan ki charcha karna,yeh to braahmanon ka karttavya hai।

⁹⁵To have discussions about knowledge amongst yourselves is the duty of you Brahmins.

⁹⁷jis baat mein jiski jo lagan hoti hai,uske liye samay ki kami kabhi nahin ho sakti।

⁹⁶Whatever someone has an interest in, there can never be a shortage of time for that.

⁹⁸to in do baaton par dhyaan rakho ek to hai-purity, doosra ji-daan ka mahatva।

⁹⁷So, pay attention to these two things! ⁹⁸One ispurity, and the other is giving importance to the donation of life.

⁹⁹sookshm saadhan ke liye alag samay ki aavashyakta nahin hai।

⁹⁹There is no need for separate time for subtle facilities.

¹⁰⁰jaise duniya ke logon ne grihastha aur aashram ko alag kar diya hai aur aap log donon ko mila kar ek karte ho, vaise sthool aur sookshm saadhnon ko alag karte ho, isliye pratyaksha phal nahin milta।

¹⁰⁰People of the world have separated family life from the ashram life, whereas you bring both together and make it one. ¹⁰¹Generally, you separate the physical and the subtle facilities, and this is why you do not receive the practical and visible fruit.

¹⁰¹donon hi saath-saath hone se pratyaksha phal dekhenge।

¹⁰²When both come together, you will see the practical and instant fruit.

¹⁰²vaani ke saath-saath mansa chaahiye aur karma ke saath-saath bhi mansa chaahiye kyonki abhi last time hai na? ¹⁰³last time mein jo bhi shreshtha astra-shastra hote hain, ve sab use kiye jaate hain।

¹⁰³Together with words, you also have to serve through your mind. ¹⁰⁴You also need to serve through your mind, as well as through actions, because these are the final moments. ¹⁰⁵Whatever elevated weapons you have will be used in the final moments.

¹⁰⁴agar yeh sab peechhe karenge to time beet jaayega।

¹⁰⁶If you do all of this later, then the time will have gone by.

¹⁰⁵jab ashta shaktiyon ko saath-saath service mein laaoge tab hi ashta-devta prasiddha ho jaavenge arthaat sthaapna ka swaroop spashta dikhaai dega।

¹⁰⁷Only when you use all of the eight powers for service at the same time, will the eight special deities be revealed - that is, the form of establishment will be clearly visible.

¹⁰⁶aise nahin ki pahle sthool karke phir peechhe sookshm karenge।

¹⁰⁸It should not be that you carry out the physical first, and then do the subtle: no.

¹⁰⁷nahin,saath-saath ke sivaay saphalta nahin।

¹⁰⁹You cannot have success without doing both together.

¹⁰⁸achha।

¹¹⁰Achcha.

¹⁰⁹’’ ¹¹⁰is murli ka saar ¹¹¹sthool saadhnon ke saath-saath sookshm saadhan apnaane se aur plan ke saath-saath plenasthiti aur smriti rahne se last is fast ja sakenge।

¹¹¹The one drop of God’s love that the world is thirsty for is the property of you children. ¹¹²You are being sustained with that love from God, that is, you are moving forward with that in your Brahmin life.

¹¹²eeshvareey maryaadaaon ka paalan karne aur karaane ki zimmevaari teachers ke saath-saath braahmanon arthaat paandavon ki bhi hai।

¹¹³So, constantly remain merged in the Ocean of Love. ¹¹⁴This Godly love is the basis of your Brahmin life. ¹¹⁵* * * O M S H A N T I * * *