सोमवार 27 मई 1974 की अव्यक्त मुरली

⁰> ¹27-05-74 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 27/05/74 Avyakt BapDada

²Viśhva-kalyāṇ kē nimitt banī ātmāō̃ K|kē vachan bhī sadā kalyāṇkārī

¹The words of souls who are instruments for world benefit are always beneficial.

³Apnē madhur mahāvākyō̃ dvārā ātmāō̃ kō mahān banā kar viśhva parivartan karnē vālē , ātmāō̃ key|kī karm-kahānī kō jānnē vālē tathā merciful viśhva pitā śhiv bōlē  :

²Do all of you have the experience of the difference between coming into sound and going beyond sound? ³(The microphone was not working very well.) ⁴Look, if the sound is not accurate, you do not like it, do you?

⁴Āvāz mē̃ ānē aur āvāz sē parē hōnē mē̃ kitnā antar hai kyā iskē sabhī anubhavī ban chukē hō  ?

⁵When there is even a little thing that is not working well in the instrument, you do not like the sound that emerges from it, do you?

⁵ ( mike mē̃ kuchh āvāz clear nahī̃ thā ) dēkhō āvāz agar yathārth nahī̃ hai tō achchhā nahī̃ lagtā hai nā  ? ⁶Yantra mē̃ jarā bhī khiṭkhiṭ hai tō aisī āvāz pasand nahī̃ kartē hō nā  ?

⁶In the same way, your mouth is also a mike. ⁷When accurate and diplomatic words do not emerge from the mouth, do you know what experience others have or are you not aware of that?

⁷Aisē hī āpkā yah yantra , mukh bhī mike hai . ⁸Is mukh dvārā bhī jab kabhī yathārth va yukti-yukt bōl nahī̃ nikaltē haĩ , tō usī samay sabkō kyā anubhav hōgā yā us samay āpkō mālūm nahī̃ paṛtā hai kyā  ?

⁸Since you sometimes don't like the sound of the physical instruments, the sound or words that emerge automatically from your mouth should be experienced in the same way by yourself and by others. ⁹Can transformation take place from this moment if you realise this? ¹⁰What do you think?

⁹Jab sthūl yantra kā āvāz bhī pasand nahī̃ kartē hō , tō natural mukh dvārā nikalā huā bōl va āvāz svayã kō bhī aur sarv kō bhī aisē hī anubhav hōnā chāhiē .

¹¹From this moment, wasteful words, words of expansion, words that waste your time, and words that blame others for your own weaknesses should be finished for all time. ¹²Every word of elevated souls is said to be an elevated version.

¹⁰Agar yah mahsūs karō , tō is ghaṛī sē kyā parivartan hō jāēgā , kyā jāntē hō  ?

¹³Elevated versions mean versions that make you elevated. ¹⁴Elevated versions are not many words of expansion.

¹¹Is ghaṛī sē sadā kāl kē liē vyarth bōl , vistār karnē K|kē bōl , samay vyarth karnē K|kē bōl aur apnī kamzōriyō̃ dvārā anya ātmāō̃ kō saṅgdōṣh mē̃ lānē vālē bōl sab samāpt hō jāvēṅgē .

¹⁵Just as the seed of a tree is considered to be elevated - the seed does not have expansion, but has the essence of the tree merged within it, in the same way, elevated versions are not of expansion, but they are essence-full.

¹²Mahān ātmāō̃ K|kē her|har bōl kō mahāvākya kahā jātā hai . ¹³Mahāvākya arthāt mahān banānē K|kē mahāvākya . ¹⁴Mahāvākya vistār K|kē nahī̃ hōtē .

¹⁶Do you speak such words that are filled with essence, diplomacy, yoga, power, love, self- respect and awareness? (saryukt, yuktiyukt, yogyukt, shaktiyukt, snehyukt, swamanyukt and smritiyukt).

¹⁵Jaisē vr̥ikṣha K|kē andar bīj mahān hai aur uskā vistār nahī̃ hōtā hai lēkin usmē̃ sārā ‘ sār ’ hōtā hai , aisē hī mahāvākya mē̃ vistār nahī̃ hōtā , kintu usmē̃ sār hōtā hai , kyā aisē sār-yukta , yukti-yukt , yōg-yukt , śakti-yukta , snēh-yukta , svamān-yukta aur smr̥ti-yukta bōl bōltē hō  ?

¹⁷In today's world, special souls who attain a perishable status check their every word before they speak so that wrong words do not emerge from their lips; words which might then become the basis of creating conflict in their country or amongst their companions. ¹⁸In the same way, you elevated souls are instruments for the elevated task of world benefit; your stage in the world is very special.

¹⁶Jaisē ājkal kī duniyā mē̃ jō vināśhī pad dhāraṇ karnē vālī viśhēṣh ātmāyē̃ haĩ , vah bhī apnē her|har bōl kō caik kar phir hī bōltī haĩ ki kahī̃ mērē dvārā aisā kōī ēk bōl bhī na nikalē , ki jō dēśh mē̃ va sāthiyō̃ mē̃ saṅgharṣa kā ādhār banē .

¹⁹Let alone words of waste, you also have to check whether the words that emerge from your lips are beneficial for yourself and for everyone else. ²⁰However, according to the stage of the present time, no such words in which there is no benefit should emerge from your lips.

¹⁷Aisē hī viśhva kā kalyāṇ karnē K|kē śhrēṣhṭh kārya mē̃ nimitt banī āp śhrēṣhṭh ātmāē̃ hō  ; āpkī viśhva mē̃ viśhēṣh sthiti hai .

²¹You were told earlier also that the memorial of the importance of every word of you special souls is still continuing today. ²²What is that memorial?

¹⁸Āpkō yah bhī caik karnā hai ki mērē dvārā jō bhī bōl nikaltē haĩ , kyā vah sarv K|kē va svayã kē prati kalyāṇkārī haĩ  ?

²³What memorial on the path of bhakti is of the importance of your every word? ²⁴The Gita is the memorial of knowledge and they speak of the importance of this in their practical life.

¹⁹Vyarth key|kī tō bāt hī chhōṛ dō . ²⁰Lēkin abhī key|kī stage K|kē anusār aisā kōī bhī śhabda mukh sē nahī̃ nikalnā chāhiē jismē̃ kalyāṇ kā kārya samāyā huā na hō .

²⁵Look! ²⁶Even today, bhagats consider every word of elevated souls to be the absolute truth. ²⁷They may be wasteful words or words of falsehood, but they still consider these words to be the words of elevated souls, and so they give them that importance.

²¹Pahlē bhī sunāyā thā ki āp viśhēṣh ātmāō̃ K|kē her|har bōl K|kē mahatva kā yādgār , ab tak bhī bhakti mārg mē̃ chaltā ā rahā hai - - vah kaun-sā hai  ? ²²Āpkē her|har bōl K|kē mahatva kā yādgār bhakti mārg mē̃ kaun-sā hai  ?

²⁸When did the memorial of considering every word of an elevated soul to be the absolute truth begin? ²⁹First, the real things are put into practice, and then on the path of bhakti, just their memorial remains; the real things don't remain any more.

²³Gītā tō gyān kā yādgār hai-praikṭikal life mē̃ vah mahatva varṇan kartē haĩ . ²⁴Dēkhō , ājkal kī bhī jō mahān ātmāyē̃ haĩ , tō bhakta lōg unkē her|har bōl kē pīchhē ‘ satya vachan mahārāj ’ kahtē haĩ .

³⁰Therefore, since even now on the path of bhakti, so much importance is given to every word - you can see and hear of this even now, and in the final moments, there will be such words of importance filled with truth and world benefit - so do you speak every word in this way?

²⁵Chāhē vyarth hō aur chāhē gapōṛā bhī lagtā hō phir bhī samajhtē haĩ ki yē mahān ātmāō̃ K|kē bōl haĩ , tō yah mahatva rakhtē haĩ . ²⁶‘ satya vachan mahārāj ’ kā yah yādgār kab sē ārambh huā  ?

³¹Day by day, the words that emerge from those who are becoming maharathis and mahavirs numberwise, according to effort, will become the truth. ³²This does not happen at the moment because, at present, there is a lot of wastage and ordinary things emerging.

²⁷Pahlē yathārth practical mē̃ chaltā hai , phir bhaktimārg mē̃ sirph yādgār rah jātā hai , yathārth nahī̃ hōtā hai , tō jab bhaktimārg mē̃ bhī her|har bōl kā mahatva itnā abhī tak bhī hai , jō antim ghaṛī tak bhī dēkh va sun rahē hō tō aisē mahatva vālē bōl jismē̃ satyatā tathā viśhva kā kalyāṇ hō , kyā aisē her|har bōl nikaltē haĩ  ?

³³When someone writes an article to be published in a magazine, having written the article, the author checks it to see whether everything is written correctly and is impressive and whether it is according to the aim or the topic. ³⁴In the same way, from amrit vela until night, you also write an essay of your accounts through your practical thoughts, words and actions, that is, it is recorded in the drama through your actions.

²⁸Din pratidin number-vār purūṣhārth anusār jō mahārathī va mahāvīr ban rahē haĩ , unhī̃ K|kē mukh sē nikalnē vālē , her|har bōl satya hō jāvēṅgē . ²⁹Abhī nahī̃ hōtē haĩ , kyōṅki abhī tak vyarth aur sādhāraṇ bōl jyādā nikaltē haĩ .

³⁵Every night, check everything that was recorded or written as to how impressive and powerful it was and check how much was wasted. ³⁶Do you have such checking? ³⁷BapDada has in an emerged form the three forms of every recorded moment, that is, everything that has been recorded through your thoughts, words and actions.

³⁰Jaisē kōī lēkh yā article likhtē haĩ athavā kisī patr-patrikāō̃ mē̃ prakāśit karvātē haĩ , tō likhnē vālē bād mē̃ phir sē caik kartē haĩ ki jō likhā gayā hai , vah ṭhīk va prabhāvśhālī hai  ; jō lakṣhya va topic hai , kyā usī K|kē anusār hai  ? ³¹Aisē āp bhī amr̥itvēlē sē lēkar rātri tak practical man , vāṇī , karma in tīnō̃ kā ēk lēkh yā lēkhā likhtē hō arthāt drama mē̃ karma dvārā nū̃dhatē hō . ³²Rāt kō apnī her|har rōj key|kī practical nūndh va lēkhanī kō caik karō ki kitnī samarth arthāt prabhāvśhālī rahī aur kitnī vyarth rahī , kyā aisī caikiṅg kartē hō  ? ³³Bāpdādā kē pās har ēk bachchē key|kī her|har ghaṛī key|kī tīnō̃ rūpō̃ mē̃ arthāt mansā , vāchā , karmaṇā sē key|kī huī practical nūndh emerge hōtī hai jissē result kyā dikhāī dētī hai  ?

³⁸What result was seen?

³⁴Ab tak 75 % bachchō̃ key|kī ādhī result vyarth bōl va sādhāraṇ bōl mē̃ dikhāī dētī hai .

³⁹Even now, half the result visible in 75% of the children is wasteful or ordinary.

³⁵Is hisāb sē agar , abhī sē hī satya vachan mahārāj hō jāvē , tō kaī ātmāō̃ K|kē purūṣhārth kō halkā karnē K|kē va purūṣhārth kō sādhāraṇ banānē kē nimitt ban jāō .

⁴⁰If every word spoken becomes the absolute truth, then according to this result, you would become instruments to slacken or make ordinary the efforts of many souls.

³⁶Isliē ab yah vardān drama anusār sabkō prāpt nahī̃ hai .

⁴¹This is why, according to the drama, not everyone has this blessing as yet.

³⁷Bahut thōṛī ātmāyē̃ haĩ , unkō bhī bahut thōṛā-sā arthāt 25 % aisā śhrēṣhṭh vardān prāpt hōnā prārambh huā hai .

⁴²There are very few souls, that is, only 25%, and even they have only begun to experience this elevated blessing slightly.

³⁸Isliē apnī zimmēvārī samajh va mahatva samajh her|har bōl par itnā attention rakhō .

⁴³Therefore, consider it to be your responsibility and give it that importance and pay attention to every word you speak.

³⁹Āp lōg sādhāraṇ rīti sē bōlē̃gē lēkin āp mahān ātmāō̃ K|kē bōl satya hōnē K|kē kāraṇ kaī ātmāō̃ kā akalyāṇ hō jātā hai . ⁴⁰Isliē bhakti mē̃ bhī vardān K|kē sāth-sāth āp kā bhī gāyan hai .

⁴⁴You may speak in an ordinary way, but because the words of you elevated souls come true, you bring loss to many souls. ⁴⁵This is why, on the path of bhakti, together with the blessing, there is also the memorial of the curse.

⁴¹Āp dētē nahī̃ haĩ , lēkin aisī vyarth chalan va vyarth bōl akalyāṇ kē nimitt ôṭōmēṭīkalī ban jātē haĩ .

⁴⁶You are not giving them a curse, but your ordinary activity and words automatically become instruments to bring a loss.

⁴²Arthāt sunnē vālī va dēkhnē vālī sādhāraṇ ātmā āpkē bōl aur karma dvārā girtī kalā mē̃ arthāt purūṣhārth hīn key|kī sthiti mē̃ chalī jātī haĩ . ⁴³Is prakār vah āp dvārā śhrāpit hō jātī haĩ .

⁴⁷That is, because of your words and actions, ordinary souls who hear your words or see your activity go into the stage of descent, that is, they go into a stage whereby they stop making effort completely.

⁴⁴Viśhva K|kē kalyāṇ kē nimitt agar ātmāyē̃ na chāhtē huē va na sōchtē huē sādhāraṇ rīti sē bhī kisī ātmā kō śhrāpit karnē K|kē kārya mē̃ nimitt ban jātī haĩ , tō uskō kyā kahē̃gē  ?

⁴⁸In this way, they are cursed by you. ⁴⁹What would you say if those souls who are instrumental for world benefit, even against their conscious wish or without thinking about it, become instrumental in bringing a curse to another soul?

⁴⁵Vardānī kahē̃gē kyā  ? ⁴⁶Tō itnā attention aur mahīn caikiṅg vartamān samay bahut āvaśhyak hai . ⁴⁷Kyōṅki abhī āp lōgō̃ kā śhrēṣhṭh jīvan viśhva key|kī sēvā kē prati hai .

⁵⁰Would you call such a soul one who grants blessings? ⁵¹Therefore, this much attention and checking is absolutely essential at this time, because your elevated life now is for serving the world.

⁴⁸Abhī tak svayã key|kī sēvā kē prati va svayã K|kē parivartan kē prati va svayã K|kē saṅskār aur svabhāv vaśh apnē āp kō hī banānē aur bigāṛnē kē prati hō , tō abhī vah samay bīt gayā .

⁵²Until now, you have used it for self-service, for self-transformation, or, whilst under the influence of your own sanskars and nature, for making or spoiling your stage. ⁵³That time has now gone by.

⁴⁹Ab her|har śhvāṅs , her|har saṅkalp , her|har second , her|har karma , sarv-śaktiyā̃ , sarv īśhvarīy saṅskār , śhrēṣhṭh svabhāv va sarv prāpt huē khajānē viśhva key|kī hī sēvā kē prati haĩ .

⁵⁴Now, your every breath, every thought, every second, every action, all the powers, all the Godly sanskars, your elevated nature and all the treasures you have attained so far should only be used for world service.

⁵⁰Agar abhī tak bhī svayã K|kē hī prati lagātē hō tō phir prālabdh kyā milēgī  ?

⁵⁵If, even now, you are just using it for your own self, what reward would you receive?

⁵¹Master rachayitā banē̃gē yā rachnā  ?

⁵⁶Would you become the master creators or the creation?

⁵²Rachnā svayã kē prati hī hōtī hai , parantu rachayitā , rachnā kē prati hōtā hai .

⁵⁷The creation only exists for the self, whereas the creator exists for the creation.

⁵³Jō abhī hī master rachayitā nahī̃ bantē tō vah bhaviṣhya mē̃ bhī viśhva K|kē mālik nahī̃ bantē .

⁵⁸Those who do not become master creators now cannot become the masters of the world in the future.

⁵⁴Ab sampūrṇ sthiti key|kī stage va sampūrṇ pariṇām ( final result ) kā samay najdīk ā rahā hai .

⁵⁹Now, the time for the perfect stage or the final result is coming close.

⁵⁵Result āūṭ bāp-dādā mukh dvārā nahī̃ karē̃gē yā kōī kāgaz va board par number nahī̃ likhē̃gē .

⁶⁰BapDada will not announce the result through words or on a piece of paper or write each one's number on the board.

⁵⁶Lēkin result āūṭ kaisē hōgī  ?

⁶¹But how will the result be announced?

⁵⁷Āp svayã hī svayã kō apnī yōgyatāō̃ pramāṇ apnē-apnē niśhchit number K|kē yōgya samajhē̃gē aur siddh karē̃gē .

⁶²You, yourself, based upon your own worthiness and speciality, will automatically consider yourself to be worthy of a particular number and prove this yourself.

⁵⁸Automatically unkē mukh sē svayã kē prati final result K|kē number na sōchtē huē bhī , unkē mukh sē sunāī dēgē aur chalan sē dikhāī dēgē .

⁶³Automatically, without even thinking about it, the result of the final number will emerge from your own lips or it will be visible from your activity.

⁵⁹Ab tak tō royal purūṣhārthiyō̃ key|kī royal bhāṣhā chaltī hai , lēkin thōṛē samay mē̃ royal bhāṣhā real hō jāyēgī .

⁶⁴Until now, you have been using the royal language of royal effort-makers, but in a short time, the royal language will become real.

⁶⁰Jaisēki kalp pahlē kā gāyan hai royal purūṣhārthiyō̃ kā-kitanā bhī svayã kō banānē kā purūṣhārth karē̃ , lēkin satyatā rūpī darpaṇ kē āgē royal bhī real dikhāī dēgā .

⁶⁵The memorial of the royal effort-makers from the previous kalpa is that no matter how much effort you make to create your stage, in front of the mirror of truth, even the royal is visible as real.

⁶¹Tō āgē chalkar aisē satya bōl , satya vr̥itti , satya dr̥iṣhṭi , satya vāyumaṇḍal , satya vātāvaraṇ aur satya kā saṅgaṭhan prasiddh dikhāī dēgā .

⁶⁶So, in the future, the words, attitude, vision, atmosphere, environment and gathering of truth will be visible very clearly, that is, the Brahmin family will become like a palace of mirrors.

⁶²Arthāt brāhmaṇ parivār ēk śhīśh mahal ban jāyēgā .

⁶⁷The final result will automatically be announced in this way.

⁶³Aisī final result automatically āūṭ hōgī . ⁶⁴Abhī tō baṛē-baṛē dāg bhī chupānē sē chup jātē haĩ , kyōṅki abhī śīś-mahal nahī̃ banā hai , jō ki chārō̃ ōr K|kē dāg spaṣhṭ dikhāī dē jāvē̃ .

⁶⁸At the moment, you are able to hide even large marks (stains); you are able to do that, because the palace of mirrors which would allow the marks to be clearly visible from all sides is not yet ready.

⁶⁵Jab kinārā kar lētē , tō dāg chhip jātā arthāt pāp darpaṇ kē āgē svayã kō lānē sē kinārā kar chhip jātē haĩ .

⁶⁹When you step aside, the marks are hidden, that is, by moving aside, from being in front of the mirror, the sins are hidden.

⁶⁶Chhiptā nahī̃ hai , lēkin kinārā kar aur chhipā huā samajh svayã kō khuśh kar lētē haĩ .

⁷⁰They are not really hidden, but you move aside and please yourself by thinking that they are now hidden.

⁶⁷Bāp bhī bachchō̃ kā kalyāṇkārī ban anjān ban jātē haĩ jaisē ki jāntē hī nahī̃ .

⁷¹Baba also becomes the Benefactor for the children and becomes ignorant of this fact, as though He does not know anything.

⁶⁸Agar bāp kah dē ki maĩ jāntā hū̃ ki yah dāg itnē samay sē va is rūp sē hai tō sunānē vālē kā kyā svarūp hōgā  ?

⁷²If Baba were to say that He is aware of how long this mark has been there or in what form it has been there, what would be the form of those who relate this to Baba?

⁶⁹Sunānā chāhtē bhī mukh band hō jāyēgā , kyōṅki sunānē key|kī vidhi rakhī huī hai .

⁷³A method for relating this has been kept but even if they wished to tell Baba, their mouth would close.

⁷⁰Bāp jab ki jāntē bhī haĩ , tō bhī suntē kyō̃ haĩ  ?

⁷⁴Since Baba knows this, why does He listen to you?

⁷¹Kyōṅki svayã dvārā kiyē gayē karma va saṅkalp svayã varṇan karē̃gē , tō hī mahsūstā key|kī sīṛhī par pāṅw rakh sakē̃gē .

⁷⁵Because only when you speak of the actions and thoughts created by yourself will you then be able to step onto the ladder of realisation.

⁷²Mahsūs karnā yā aphsōs karnā yā māphī lēnā bāt ēk hō jātī hai .

⁷⁶To realise something, to repent for something or to ask for forgiveness for something are the same thing.

⁷³Isliē sunānē key|kī arthāt svayã kō halkā banānē key|kī yā parivartan karnē key|kī vidhi banāī gaī hai .

⁷⁷This is why, in order to lighten yourself and bring about transformation, a method has been created to tell Baba everything.

⁷⁴Is vidhi sē pāpō̃ key|kī vr̥iddhi kam hō jātī hai .

⁷⁸With this method, the increase of sins is reduced.

⁷⁵Isliyē agar śhīśh mahal bannē kē bād , svayã kō spaṣhṭ dēkh kar K|kē spaṣhṭ kiyā tō result kyā hōgī , yah jāntē hō  ?

⁷⁹Therefore, do you know what the result will be, if after the palace of mirrors is created, you look at yourself clearly and clear yourself?

⁷⁶Bāp-dādā bhī drama pramāṇ un ātmāō̃ kō spaṣhṭ challenge dēgē , tō phir kyā kar sakē̃gē  ? ⁷⁷Isliē jab mahsūstā K|kē ādhār par spaṣhṭ hō arthāt bōjh sē svayã kō halkā karō , tab hī double light svarūp arthāt phariśhtā va ātmik sthiti svarūp ban sakē̃gē . ⁷⁸Achchhā  ! ⁷⁹Merciful bāp K|kē merciful bachchē , śhrēṣhṭh aur sadā spaṣhṭ , darpaṇ rūp , divy-mūrta , jñān-mūrta , sadā harṣit-mūrta , sarv ākarṣhaṇ sē dūr , rūhānī ākarṣhaṇ-mūrt , divya guṇ-mūrta sarv ātmāō̃ K|kē kalyāṇkārī , kalyāṇ K|kē ādhār-mūrta , aisī mahān ātmāē̃ aur serviceable ātmāō̃ kō bāpdādā kā yād-pyār aur good night va namastē .

⁸⁰According to the drama, BapDada will also very clearly issue a challenge to those souls; so what will you be able to do then?

⁸⁰’ ’

⁸¹Murlī kā sār ⁸²1 . mahān ātmāō̃ K|kē her|har bōl kō mahāvākya kahā jātā hai . ⁸³Mahāvākya arthāt mahān banānē K|kē mahāvākya . ⁸⁴Aisē mahāvākyō̃ mē̃ vistār na hōkar sār hōtā hai .

⁸¹Therefore, on the basis of realisation, become very clear now, that is, lighten yourself of any burden, for only then will you be able to become the form of double light, the angelic form and the embodiment of soul consciousness.

⁸⁵2 . saṅgamyug mē̃ āp brāhmaṇō̃ K|kē bōl K|kē mahatva kā yādgār bhakti mārg mē̃ ‘ satya vachan mahārāj ’ K|kē rūp mē̃ abhī tak chalā ā rahā hai . ⁸⁶3 . āp lōg amr̥itvēlē sē lēkar rātri tak practical man , vāṇī va karma tīnō̃ kā ēk lēkh yā lēkhā likhtē hō . ⁸⁷Rātri kō rōj apnī practical nūndh va lēkhanī kō caik karō ki vah kitnī samarth rahī aur kitnī vyarth rahī  ?

⁸²Achcha, to the merciful children of the merciful Father; to those who are constantly elevated and clear mirrors, the embodiments of divinity, the embodiments of knowledge, the embodiments of constant cheerfulness, the spiritual images that attract and are free from all attraction, the embodiments of all divine virtues, the benefactors for all souls, the images of support for bringing benefit; to such great and serviceable souls, BapDada's love, remembrances, good night and namaste. ⁸³* * * O M S H A N T I * * *