रविवार 30 जून 1974 की अव्यक्त मुरली - 1

⁰> ¹30-06-74 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 30/06/74 Avyakt BapDada

²Avyakt sthiti mē̃ sthit hōnē sē purūṣhārth key|kī gati mē̃ tīvratā

¹Make your effort intense by stabilising yourself in the avyakt stage.

³Prakr̥iti K|kē aur vikārō̃ K|kē ākarṣhaṇ sē sadā parē rahnē vālē , viśhva key|kī sarv - ātmāō̃ key|kī sēvā karnē vālē aur sadā vidēhī param pitā paramātmā śhiv bōlē  :

²Today, Baba is telling all the children information about the subtle region. ³All of you are interested in touring the subtle region, that is, in seeing the subtle region at least once, are you not?

⁴Āj sabhī bachchō̃ kō sūkṣhma vatan kā samāchār sunātē haĩ .

⁴Do you know why you have this desire or this thought?

⁵Āp sabkī rūchi hōtī hai nā ki sūkṣhma vatan key|kī sair karē̃ arthāt ēk bār vatan kō jarūr dēkhē̃  ? ⁶Patā hai ki yah ichchhā va saṅkalp kyō̃ hōtā hai  ?

⁵Because BapDada plays His part as the Resident of the subtle region, you too have the thought that together with BapDada you should also have the experience of this.

⁷Kyōṅki bāp-dādā , sūkṣhma vatan vāsī ban , part bajātē haĩ isliē saṅkalp ātā hai ki ham bhī ēk bār bāp-dādā kē sāth yah anubhav karē̃ . ⁸Isliē bāp-dādā hī apnā anubhav sunā dētē haĩ .

⁶Therefore, BapDada is now relating His own experience to you. ⁷You know which is the most important time to have a special experience or to hear about those scenes, do you not?

⁹Yah tō mālūm hai nā ki sabsē mukhya anubhav karnē va sunnē kā dr̥iśhya kis samay hōtā hai  ?

⁸The time of amrit vela is especially fixed for the children.

¹⁰Viśhēṣh bachchō̃ kē prati amr̥itvēlē kā samay hī niśhchit hai . ¹¹Phir tō , viśhva key|kī anya ātmāō̃ kē prati , yathā-śhakti bhāvnā kā phal va kōī bhī rajōpradhān karma , alpkāl kē liē jin ātmāō̃ dvārā hōtē rahtē haĩ unkō bhī unkē karmō̃ K|kē anusār alpkāl K|kē liyē phal dēnē kē prati , sāth-sāth sachchē bhaktō̃ key|kī pukār sunnē aur bhaktō̃ key|kī bhinn-bhinn prakār key|kī bhāvnā K|kē anusār sākṣhātkār karānē aur ab tak bhī chārō̃ ōr kalp pahlē vālē chupē huē brāhmaṇ ātmāō̃ kō sandēśh pahuñchānē kē liē , bachchō̃ kō nimitt banānē K|kē kārya mē̃ , purānī duniyā kō samāpt karānē-artha nimitt banē huē , vaijñānikō̃ key|kī dēkh-rēkh karnē , gyānī tū ātmā , snēhī va sahyōgī bachchō̃ kō , sārē din K|kē andar īśhvarīy sēvā kā kārya karnē va māyājīt bannē mē̃ ‘ himmatē bachchē , madadē bāp ’ K|kē niyam K|kē anusār , unkō bhī madad dēnē K|kē karttavya mē̃ , ḍrāmānusār nimitt banē haĩ .

⁹After that, according to the drama, Baba's time is for the souls of the rest of the world and isः to give them the fruit of their devotion according to their capacity; to give souls temporary fruit for their rajopradhan actions performed for a temporary period; for hearing the call of the true bhagats and to grant them visions according to their different types of feelings; to give the message to the Brahmin souls of the previous kalpa who are still hidden everywhere; in the task of making His children instruments; to look after the scientists who are to become the instruments to finish the old world; in helping the knowledgeable souls and the loving and co-operative children in carrying out the task of doing Godly service throughout the day and in becoming the conquerors of Maya according to the principle that the child receives the Father's help by maintaining courage. ¹⁰Now, do you understand what Baba does throughout the day? ¹¹Because of now being avyakt, sakar Baba can now also play the part of being a companion and co-operating with the incorporeal Father with a fast speed all the time.

¹²Ab samjhā ki bāp sārē din kyā kartē haĩ  ? ¹³Sākār bāp bhī ab avyakt hōnē K|kē kāraṇ kvik-spīḍ mē̃ nirākār bāp K|kē sāthī va sahyōgī sadākāl kē liē bannē kā part bajā saktē haĩ .

¹²So Brahma Baba, the one who has an avyakt body, because of not being in the bondage of the body has quickly become a companion equal to the Father at an intense speed; he could not have become such a companion in the corporeal form.

¹⁴Brahmā bābā , avyakt śharīrdhārī , śharīr K|kē bandhan mē̃ na hōnē K|kē kāraṇ , jaisē ab kvik-spīḍ mē̃ bāp-samān sāthī banē haĩ , vaisē vyakt mē̃ sāthī nahī̃ ban saktē thē , kyō̃ nahī̃ ban saktē thē  ? ¹⁵Kāraṇ kyā hai  ?

¹³Why not? ¹⁴What reason causes a difference between the corporeal form and the avyakt form? ¹⁵In the corporeal body, he still had to give time to the physical body, and sometimes, he even had to use his powers for himself in order to settle the accounts of the suffering of karma.

¹⁶Jō vyakt aur avyakt rūp mē̃ , antar paṛ jātā hai ki vyakt śharīr mē̃ phir bhī vyakt śharīr kē prati , samay dēnā paṛtā hai aur kabhī-kabhī karmabhōg kē prati bhī , apnē nimitt sarv-śaktiyō̃ kō use karnā paṛtā hai .

¹⁶So in the corporeal body, he had to give time to the self, to his children and to the world. ¹⁷And, because of being in a corporeal body, he had to serve on the basis of physical facilities. ¹⁸However, in the avyakt form, he doesn't have to take the support of physical means even for himself.

¹⁷Tō vyakt śharīr mē̃ svayã kē prati , bachchō̃ kē prati aur viśhva kē prati in tīnō̃ mē̃ hī , samay dēnā paṛtā hai aur vyakt śharīrdhārī hōnē K|kē kāraṇ vyakt sādhanō̃ K|kē ādhār par service karnī paṛtī hai .

¹⁹In this way, firstly, because of being perfect, there is the fast speed of perfection. ²⁰Secondly, because of not using time and powers for himself, there is a fast speed of service. ²¹Thirdly, because of not having any perishable means of support, the speed of thought is fast.

¹⁸Lēkin avyakt rūp mē̃ svayã kē prati bhī sādhanō̃ kā ādhār nahī̃ lēnā paṛtā .

²²There is so much difference in terms of time and power between being able to reach somewhere with your thoughts and in reaching somewhere with your body.

¹⁹Is prakār ēk tō sampūrṇ hōnē K|kē nātē , sampūrṇtā key|kī tīvragati hai , dūsrā svayã par , samay va śhaktiyā̃ use na karnē K|kē kāraṇ sēvā mē̃ bhī tīvr gati hai .

²³In the same way, there is also a difference between the speed of the corporeal and the avyakt. ²⁴Scientists are trying to make their time and energy, that is, their labour and expansion of the facilities very subtle and minute.

²⁰Tīsrā vināśhī sādhanō̃ kā ādhār na hōnē K|kē kāraṇ saṅkalp key|kī gati bhī tīvr hai .

²⁵They are making intense effort to reach somewhere in less than one second, and are also successful in that.

²¹Saṅkalp dvārā kahī̃ bhī pahuñchnē aur vināśhī śharīr dvārā kahā̃ pahuñchnē mē̃ , samay aur śhakti kā kitnā antar paṛ jātā hai  ! ²²Aisē hī vyakt aur avyakt key|kī gati mē̃ bhī antar hai .

²⁶Just as the speed of the souls who are instruments for destruction is becoming subtle and intense, so too, the stage and speed of the souls who are instruments for establishment should also be subtle and intense.

²³Science vālē , samay kō aur apnī energy arthāt mēhnat kō , sādhanō̃ K|kē vistār kō , sūkṣhma aur short kar rahē haĩ .

²⁷Only then will both the tasks be accomplished. ²⁸So, now do you understand the difference between the physical body and the avyakt body?

²⁴Kam-sē-kam ēk second tak pahuñchnē kā tīvr purūṣhārth kar rahē haĩ aur saphaltā kō pā rahē haĩ jaisē vināśh K|kē arth|earth , nimitt banī huī ātmāō̃ key|kī gati , sūkṣhma aur tīvr hōtī jā rahī hai tō aisē hī sthāpanā K|kē arth|earth nimitt banī huī ātmāō̃ key|kī sthiti aur gati bhī sūkṣhma aur tīvr hōnī chāhiyē nā  ?

²⁹According to the drama, for which service has Baba become avyakt? ³⁰Did you understand the significance of this? ³¹The part of Brahma is fixed till the end of establishment. ³²As long as the task of establishment is incomplete, the part of the instrument soul, Brahma, is not going to finish.

²⁵Tabhī tō dōnō̃ kārya sampann hōṅgē .

³³He cannot play another part until then.

²⁶Tō ab vyakt śharīr mē̃ aur avyakt śharīr mē̃ antar samjhā  ?

³⁴The part of completing the new creation of the world father is fixed according to the drama.

²⁷Avyakt hōnā drama anusār kis sēvā kē nimitt banā huā hai , kyā is rahasya kō samjhā  ?

³⁵It is only remembered for Brahma that he created the progeny of the human world.

²⁸Brahmā kā part sthāpanā K|kē kārya mē̃ , ant tak nūndhā huā hai .

³⁶This is why he is remembered as the great-great-grandfather.

²⁹Jab tak , sthāpanā kā kārya sampann nahī̃ huā hai , tab tak nimitt banī huī ātmā ( brahmā ) kā part samāpt nahī̃ hōnā hai .

³⁷It is simply the stage, the place and the speed that have changed; the part of Brahma is still the same. ³⁸Many children's thoughts reach Baba as to what Baba is doing all this time.

³⁰Vah tab tak dūsrā part nahī̃ bajā saktē . ³¹Jagat pitā K|kē nayē jagat key|kī rachnā sampann karnē kā part drama mē̃ nūndhā huā hai .

³⁹Baba is also now askingः Has the part of Brahma being with Brahmins in being instruments for bringing benefit to the souls of the whole world and of establishing the new world finished?

³²Manuṣy-sr̥ṣṭi key|kī sarv-vãśāvalī rachnē kā sirph brahmā kē liē hī gāyan hai great-great grand father ( G r e a t G r e a t G r a n d F a t h e r ) isīliyē gāyā huā hai .

⁴⁰Since the part has not finished, and the world is not yet transformed, how can the part of Brahma be finished? ⁴¹Because of love, there is the thought of what Baba ⁴²would be doing in the subtle region all this time.

³³Sirph sthiti , sthān aur gati ( speed ) kā parivartan huā hai , lēkin part brahmā kā abhī tak vahī hai .

⁴³Do you ever have the thought of why and how Baba has the part in the subtle region for all this time? ⁴⁴This too is of incognito significance.

³⁴Kaiyō̃ K|kē saṅkalp pahuñchtē haĩ ki itnā samay bābā kyā kar rahā hai  ? ³⁵Bāp bhī praśhna pūchhtē haĩ ki kyā brahmā kē sāth brāhmaṇō̃ kā , sarv-ātmāō̃ K|kē kalyāṇ-artha nimitt bannē kā part va naī sr̥iṣhṭi key|kī sthāpanā kā nūndhā huā part samāpt huā hai  ?

⁴⁵The soul who is free from the bondage of karma, who has become perfect, who has finished the cycle of rebirth in this kalpa, who is the first companion of the incorporeal Father, the first soul to become an instrument for world benefit, the soul who has attained total success for the self and in terms of the world, can fully play a part wherever he wants and for as long as he wants.

³⁶Jab part samāpt nahī̃ huā aur sr̥iṣhṭi kā parivartan hī nahī̃ huā , tō brahmā kā part samāpt kaisē hōgā  ? ³⁷Snēh vē|way kāraṇ hī saṅkalp ātā hai ki vatan mē̃ itnā samay kyā karē̃gē  ?

⁴⁶Since souls who have attained temporary occult powers, can change their form on the basis of their powers can the soul who has attained total powers of success and is in an avyakt body not remain where he wishes for as long as he wants?

³⁸Vatan kā part itnā samay kyō̃ aur kaisē , yah saṅkalp kab ātā hai  ? ³⁹Yah bhī ēk gupta rahasya hai .

⁴⁷What is the reason for bringing the soul from the incorporeal or avyakt stage into the corporeal form?

⁴⁰Karm-bandhan sē mukt , sampann huī ātmā , is kalp K|kē janm-maraṇ K|kē chakra kō samāpt karnē vālī ātmā , nirākār bāp key|kī first number sāthī ātmā , viśhva K|kē kalyāṇ prati nimitt banī huī first ātmā , svayã kē prati aur viśhva kē prati sarv - siddhi prāpt huī ātmā , jahā̃ chāhē aur jitnā samay chāhē , vah vahā̃ svatantr rūp mē̃ part bajā saktī hai .

⁴⁸First is the bondage of karma, second is the bondage of relations, third is the bondage of the part of the physical world and the bondage of the body. ⁴⁹As soon as the costume is ready, the soul is pulled from the old costume into the new costume. ⁵⁰So just think about all these bondages. ⁵¹From the vyakt form to the avyakt form, the bondage of the part of establishment is being carried out with even greater speed.

⁴¹Jab alpkāl key|kī siddhi prāpt karnē vālī ātmāē̃ , apnī siddhi K|kē ādhār par apnē rūp parivartan kar saktī haĩ , tō sarv-siddhi prāpt huī ātmā avyakt rūpdhārī ban kar , jitnā samay chāhē kyā vah utnā samay drama - anusār nahī̃ rah saktī  ?

⁵²Now, within this kalpa, there aren't the bondages of attraction to the body of others; as a bodily being, he has finished the bondages of all the karmic accounts. ⁵³Since the soul has become free from all karmic accounts, the physical body and the physical world cannot pull the soul.

⁴²Ātmā kō nirākārī va avyakt stage sē vyakt mē̃ lānē kā kāraṇ kyā hōtā hai  ? ⁴³Ēk karmō̃ kā bandhan , dūsrā sambandh kā bandhan , tīsrā vyakt sr̥iṣhṭi K|kē part kā bandhan aur dēh kā bandhan-cōlā taiyār hōtā hai aur ātmā kō purānē sē nayē mē̃ ākarṣhit kartā hai-tō in sab K|kē bandhanō̃ kō sōchō .

⁵⁴Just as when scientists go beyond the pull of gravity into space the earth cannot pull them, in the same way, as long as the time for playing his part in the new kalpa, in a new life and in the new world, has not come, until then, this soul is completely free and is free from physical bondages. ⁵⁵Do you understand? ⁵⁶Therefore, do not now have many different thoughts.

⁴⁴Sthāpanā K|kē part kā jō bandhan hai , vah vyakt sē avyakt rūp mē̃ aur hī tīvr gati sē hō rahā hai .

⁵⁷How can Brahma Baba not fulfil the promise he made to the Brahmin children, of going home together, of living and dying together, that is, of finishing the part?

⁴⁵Is kalp K|kē andar ab anya dēh K|kē ākarṣhaṇ kā bandhan nahī̃ , dēhdhārī ban karm-bandhanō̃ mē̃ ānē kā bandhan samāpt kar liyā .

⁵⁸So how can he not finish the contract he has taken of bringing about world transformation? ⁵⁹Can the instrument who is the foundation for the task of the establishment be removed in-between?

⁴⁶Jab sarv-bandhanō̃ sē mukt ātmā ban gaī , tō yah vyakt dēh va vyakt dēśh ātmā kō khīñch nahī̃ saktē .

⁶⁰Whatever actions everyone sees me perform, they will do the same. ⁶¹Will souls who are instruments for performing karma not enact this slogan?

⁴⁷Jaisē science dvārā bhī space mē̃ chalē jātē haĩ aur dharnī K|kē ākarṣhaṇ sē parē hō jātē haĩ , tō dharnī unkō khīñch nahī̃ saktī .

⁶²At present, you are performing actions for service on seeing the father. ⁶³Souls who are instruments to demonstrate the performance of karma will definitely be companions and remain co- operative till the end.

⁴⁸Aisē hī jab tak nayē kalp mē̃ , nayē janm aur naī duniyā mē̃ part bajānē kā samay nahī̃ āyā hai , tab tak yah ātmā svatantr hai aur vah vyakt-bandhanō̃ sē mukt hai .

⁶⁴Achcha, this is the response to your thought. ⁶⁵Baba will tell you the information of amrit vela another time, because that news is specially between the Father and the children, and that will definitely be in detail.

⁴⁹Samjhā  ?

⁶⁶Achcha.

⁵⁰Isliē , ab bhinn-bhinn prakār K|kē saṅkalp nahī̃ karnā . ⁵¹Brāhmaṇ bachchō̃ kē sāth jō bāp kā vāydā hai ki sāth chalē̃gē , sāth marē̃gē aur sāth jiyēṅgē arthāt part samāpt karē̃gē  ; brahmā bāp nē bachchō̃ kē sāth jō contract viśhva-parivartan kā uṭhāyā hai , vah ādhē mē̃ chhōṛ saktē haĩ kyā  ?

⁶⁷To such raazyukt (filled with the full significance), yogyukt, gyanyukt, yuktiyukt children who are complete with all virtues; children who understand the deep significance of everything; to those who go beyond the attraction of the elements and the vices; to those who are co-operative with the Father with a fast speed in the task of establishment; to the constantly loving souls, BapDada's love, remembrances, good night and namaste.

⁵²Sthāpanā K|kē kārya mē̃ nimitt banī huī nīṃv ( foundation ) bīch sē nikal saktī hai kyā  ?

⁶⁸PERSONAL MEETING WITH BAPDADAः ⁶⁹A spiritual army is of those who constantly have their weapons whilst moving along with law and order.

⁵³‘ jō karma maĩ karū̃gā , mujhē dēkh sab karē̃gē ’ , yah slōgan karm-artha nimitt banī huī ātmā samāpt nahī̃ karēgī .

⁷⁰The main virtue of an army is the extent to which they are fulfilling law and order. ⁷¹Are all of you moving along under this law and order?

⁵⁴Abhī sēvā kā karma bāp kō dēkhtē huē kar rahē hō nā  ?

⁷²What is the main law for the spiritual army in which all other laws are included?

⁵⁵Karma karkē dikhānē kē nimitt banī huī ātmā , ant tak sāthī aur sahyōgī avaśhya bantī hai .

⁷³The main law for the spiritual army is never to look at their own body or at other bodily beings, but to take every step looking towards the Father.

⁵⁶Achchhā , yah huā saṅkalp kā response .

⁷⁴This is the main law for the spiritual army.

⁵⁷Amr̥itvēlē kā samāchār phir dūsrī bār sunāvēṅgē . ⁵⁸Kyōṅki vah viśhēṣh taur sē bāp aur bachchō̃ kā hī samāchār hai aur uskā tō vistār hōgā .

⁷⁵If you look at any bodily being or at your own body even slightly, then you will not be able to reach your destination of reaching the Father and meeting the Father.

⁵⁹Achchhā  !

⁷⁶Achcha.

⁶⁰Aisē guhya rājō̃ kō samajhnē vālē rāz-yukta , yōg-yukt , jñān-yukta , yukti - yukta , sarvguṇō̃ sē yukta , prakr̥iti aur vikārō̃ K|kē ākarṣhaṇ sē sadā parē rahnē vālē , bāp kē sāth sthāpanā K|kē kārya mē̃ tīvragati sē sahyōgī bannē vālē aur sadā snēhī ātmāō̃ kō bāp-dādā kā yād-pyār , good night aur namastē . ⁶¹Is murlī kā sār ⁶²1 . sūkṣhma vatan mē̃ rahtē huē bhī avyakt bāp-dādā bhaktō̃ key|kī pukār sunnē , vaijñānikō̃ key|kī dēkh-rēkh karnē , chhipē huyē bachchō̃ kō khōj nikālnē aur brāhmaṇ bachchō̃ key|kī , purūṣhārth aur sēvā mē̃ madad karnē kā kārya kartē haĩ . ⁶³2 . avyakt śharīrdhārī hōnē sē ēk tō sampūrṇ hōnē K|kē kāraṇ sampūrṇtā key|kī tīvr gati hai , dūsrē svayã par samay va śhakti use na karnē K|kē kāraṇ sēvā mē̃ tīvr gati hai aur tīsrē vināśhī sādhanō̃ kā ādhār na hōnē K|kē kāraṇ saṅkalp key|kī gati bhī tīvr hai .

⁷⁷* * * O M S H A N T I * * *