गुरुवार 4 जुलाई 1974 की अव्यक्त मुरली

⁰> ¹04-07-74 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 29/05/95 Avyakt BapDada Madhuban 04/07/74

²Sva-sthiti key|kī śhrēṣhṭhatā sē vyarth saṅkalpō̃ key|kī halchal samāpt

¹Through the elevated stage of the self, the upheaval of wasteful thoughts comes to an end.

³Maryādā purūṣhōttam banānē vālē , apnē sampūrṇ niśhānē K|kē najdīk pahuñchānē vālē , vyarth saṅkalpō̃ key|kī halchal samāpt kar sāmarthyavān banānē vālē aur karmō̃ key|kī guhya gati kō jānnē vālē bhōlēnāth śhiv bābā bōlēḥ ⁴Kyā apnē sampūrṇ niśhānē K|kē nazdīk pahuñchē hō  ?

²Have you come close to your ultimate target?

⁵Kyā niśhānē par pahuñchnē key|kī niśhāniyā̃ dikhāī dētī haĩ  ?

³Can you see the signs of coming close to your ultimate target?

⁶Kyā sampūrṇ niśhānē K|kē nazdīk pahuñchnē key|kī niśhānī kā double naśhā utpanna hōtā hai  ?

⁴Are youdeveloping the double intoxication of the sign of coming close to your ultimate target?

⁷Pahlā naśhā hai-karmātīt arthāt sarv karma bandhanō̃ sē mukt , nyārē ban , prakr̥iti dvārā nimitt-mātra karma karānā .

⁵The first intoxication is of thekarmateet stage, that is, to be beyond all karmic bondages, to be detached and have the elements working asinstruments.

⁸Aisē karmātīt avasthā kā anubhav hōgā .

⁶In this way, you will experience the karmateet stage.

⁹Nyārē bannē kā purūṣhārth bār-bār nahī̃ karnā paṛēgā .

⁷You would not have to make the effort to becomedetached again and again.

¹⁰Sahaj aur svataḥ hī anubhav hōgā ki karānē vālā aur karānē vālī yah karmēndriyā̃ svayã sē , haĩ hī alag .

⁸You will easily and naturally experience the one who is doing everything to be separatefrom the physical organs through which everything is carried out.

¹¹Dūsrā naśhā hai-viśva kā mālik bannē kā , ki aisē anubhav karē̃gē jaisē ki sthūl chōlā va vastra taiyār huā sāmnē dikhāī dē rahā hai aur niśhchay hōgā ki vastra taiyār hai aur thōṛē hī samay mē̃ usē dhāraṇ karnā hai .

⁹The second intoxication is of becoming the mastersof the world; you will experience that the physical costume is ready and visible in front of you. ¹⁰There will be thefaith that your costume is ready and that in a short time, you will simply have to put it on.

¹²Vah sarvguṇ sampann aur satōpradhān nayā śharīr spaṣhṭ dikhāī dēgā aur chaltē-phirtē yah naśhā aur khuśhī hōgī ki kal yah purānā śharīr chhōṛ nayā śharīr dhāraṇ karē̃gē .

¹¹You will very clearly seethe new satopradhan body that is complete with all virtues. ¹²Whilst walking and moving around, you will experiencethe happiness and intoxication that tomorrow you will leave your old body and adopt that new one.

¹³Jarāsā saṅkalp bhī utpanna nahī̃ hōgā , ki daivī-pad prāpt hōgā yā nahī̃ , dēvtā banē̃gē athavā nahī̃ aur rājā banē̃gē yā prajā  ?

¹³There will not bethe slightest thought as to whether you will attain the deity status or not or whether you will become a king or asubject.

¹⁴Aisē sanśhay kā saṅkalp bhī utpanna nahī̃ hōgā kyōṅki sāmnē spaṣhṭ dikhāī dē rahā hai ki āj ham yah haĩ aur kal yah hōṅgē . ¹⁵Gyān K|kē tīsrē nētra dvārā yōg-yukt arthāt sadā yōgī hōnē K|kē kāraṇ buddhi key|kī line clear arthāt spaṣhṭ hōnē K|kē kāraṇ niśhchay buddhi vijayanti K|kē ādhār sē anubhav hōgā ki anēk bār yah chōlā dhāraṇ kiyā hai aur ab bhī karnā hī hai .

¹⁴You will clearly be able to see it in front of you: today you are this and tomorrow you are to become that.Because of being yogyukt through the third eye of knowledge, that is, because of being a constant yogi, because theline of the intellect is clear and because of being victorious due to having faith in the intellect, you will experiencethat you have adopted this costume many times, and that now, all you have to do is to put it on.

¹⁶Aisā aṭal viśhvās hōgā aur spaṣhṭ sākṣhātkār hōgā .

¹⁵There will be firmfaith and you will have a very clear vision.

¹⁷Yah banē̃gē athavā nahī̃ banē̃gē  ? ¹⁸- yah halchal jab tak buddhi mē̃ hai , tab tak hī sthiti mē̃ bhī halchal hai .

¹⁶Whilst there is fluctuation in the intellect of whether you will becomesomething or not, there will also be this fluctuation in your stage.

¹⁹Jitnā-jitnā sva-sthiti , śrēṣṭh-sthiti , jñānasvarūp va ātmā K|kē sarv-guṇō̃ sē sampann sthiti , achal , aḍōl , nirantar aur ēk-ras hōtī jāyēgī tō utnē hī saṅkalpō̃ key|kī halchal samāpt hōtī jāyēgī . ²⁰Jaisē sākār mē̃ māt-pitā kō dēkhā ki dōnō̃ K|kē hī naśhē mē̃ saṅkalp key|kī bhī halchal nahī̃ thī .

¹⁷The more you stabilise yourself in your original stage and your elevated stage, the more you become the embodimentof knowledge and have a stage that is complete with all virtues, unshakeable, stable, firm and constant, the more thefluctuation in your thoughts will finish.

²¹Sampūrṇ achal aur aṭal niśhchay thā ki yah tō banā huā hī hai athavā yah tō niśhchit hī hai .

¹⁸You saw that for sakar Baba and Mama there was no fluctuation in theirintoxication, even in thought.

²²Tō naśhē key|kī niśhānī aṭal niśhchay aur niśhchinta anubhav hōgī .

¹⁹They had completely unshakeable and firm faith and were carefree.

²³Niśhānē key|kī niśhānī naśhā aur naśhē key|kī niśhānī niśhchay aur niśhchinta .

²⁰The sign ofintoxication will be the experience of firm faith and being carefree.

²⁴Sāth-sāth māyā K|kē kisī bhī prakār kā war|vār hōnē sē aur hār khānē sē bhī niśhchinta .

²¹Together with this, you will be free from beingattacked or defeated by Maya in any way.

²⁵Nā mālūm māyā hār nahī̃ khilāvē , vijayī banē̃gē yā nahī̃-is kamjōr saṅkalp sē bhī niśhchinta , kyōṅki sāmnē dikhāī dē rahā hai , kyā aisā anubhav hōtā hai  ?

²²You will be free from the weak thought as to whether Maya will defeatyou or whether you will be victorious or not, because you will be able to see it in front of you. ²³Do you have thisexperience?

²⁶Kamjōr saṅkalpō̃ key|kī chintā mē̃ ki māyā ā nahī̃ jāvē , kamjōr hō na jāū̃ , aur mujhē saphaltā milēgī athavā nahī̃  ?

²⁴Do you have the worry of the weak thought that perhaps Maya will come, that perhaps you will becomeweak, or whether you will be successful or not?

²⁷Kyā is bhay K|kē bhūt K|kē vaśh apnā samay aur śhaktiyā̃ vyarth tō nahī̃ ganvātē hō  ?

²⁵You do not waste your time and energy under the influence of theevil spirit of this fear, do you?

²⁸Aisā kamjōr saṅkalp karnā arthāt svayã mē̃ sanśhay kā saṅkalp rakhnē sē kabhī bhī sampūrṇ nahī̃ ban sakē̃gē .

²⁶To have such a weak thought means that by having a doubtful thought within yourself,you will never become perfect.

²⁹Yah saṅkalp karnā arthāt kamjōriyō̃ K|kē rūp mē̃ ēk bhūt kē sāth aur māyā K|kē bhūtō̃ kā āhvān kartē hō athavā buddhi mē̃ sthān dētē hō va ēk kē sāth anēkō̃ kō nimantraṇ dētē hō . ³⁰Isliē is bhay K|kē bhūt kō bhī jab tak buddhi sē nahī̃ nikālā , tab tak is bhūt kē sāth bāp kī yād buddhi mē̃ kaisē rah saktī hai  ?

²⁷By having the thought of this one evil spirit, you invoke the other evil spirits ofMaya. ²⁸That is, you give this thought some space in your intellect and with this one thought, you invite many others.This is why you must remove the evil spirit of fear from your intellect. ²⁹How can there be the remembrance of theFather as long as there is this evil spirit?

³¹Bāp kī yād aur bhūt yah dōnō̃ ikaṭṭhē nivās nahī̃ kar saktē  ; isliē kahāvat bhī hai ki ‘ niśhchay buddhi vijayanti .

³⁰The remembrance of the Father and an evil spirit cannot stay together in oneplace. ³¹Therefore, there is the saying that an intellect that has faith is victorious.

³²’ ³³Yah niśhchay va smr̥iti rakhō aur samarthī rakkhō ki anēk bār bāp K|kē banē haĩ va māyājīt banē haĩ , tō ab bannā kyā muśhkil hai  ?

³²Have the faith, awareness and power that you have belonged to Baba many times and that you have been a conquerorof Maya many times, and so why should it be difficult to become this now?

³⁴Kyā smr̥iti spaṣhṭ nahī̃ hai ki mujh śhrēṣhṭh ātmā nē vijayī bannē kā part anēk bār bajāyā hai  ?

³³Do you not have the clear awareness thatyou, the elevated soul, have played the part of being victorious many times?

³⁵Agar spaṣhṭ smr̥iti nahī̃ hai tō issē siddha hai ki bāp kē āgē svayã kō spaṣhṭ nahī̃ kiyā hai .

³⁴If you do not have this clear awareness,it proves that you have not made yourself clear to the Father.

³⁶Kisī bhī kāraṇ sē bāp kē āgē kuchh chhipāyā hai tō yah bhay kā bhūt is kāraṇ sē hī chhipā huā hai .

³⁵Because you have concealed yourself from the Father for some reason, this evil spirit of fear also remains concealedwithin you.

³⁷Jō hū̃ aur jaisā hū̃ , vaisā hī bāp kā hū̃ , is niśhchay mē̃ kamī K|kē kāraṇ yah bhī niśhchay nahī̃ ki maĩ anēk bār banā hū̃ .

³⁶Because of the lack of faith in, "Whatever I am, whoever I am, I belong to the Father", you do not havethe faith that you have become this many times.

³⁸Tō pahlē yah caik karō ki svayã kō bāp kē āgē spaṣhṭ kiyā hai  ?

³⁷So, first of all, check whether you have made yourself clear to theFather.

³⁹Athavā apnē kō aur bāp kō khuśh kartē hō ki bāp tō jānī jānanhār hai vah tō sab-kuchh jāntē hī haĩ .

³⁸Or, do you just please yourself and the Father thinking that Baba is Janijananhar anyway and that He knowseverything?

⁴⁰Kyā bāp yah nahī̃ jāntā ki maĩ jāntā hū̃  ?

³⁹Is Baba not aware of the fact that He knows?

⁴¹Viśhva K|kē śhikṣhak K|kē bhī śhikṣhak bantē hō  ? ⁴²Bāp kō vismr̥iti huī hai kyā jō bāp kō smr̥iti dilātē hō  ?

⁴⁰You become the teachers of the Teacher of the World!Has the Father forgotten, that you remind Him?

⁴³Isliē yah ēk īśhvarīy niyam va maryādā hai ki kōī bhī ēk maryādā kā pālan nahī̃ kartē , tō vē|way maryādā purūṣhōttam nahī̃ ban saktē , isliē kāraṇ kā nivāraṇ karō .

⁴¹This is why there is the Godly discipline or maryada that anyonewho misses observing even one discipline or maryada cannot become maryada purshottam (the most elevated onesthrough following the highest code of conduct).

⁴⁴Bāp kē āgē chhipānē sē ēk kē ūpar lākh guṇā bōjh chaṛhē huē hōnē K|kē kāraṇ jab tak svayã kō halkā nahī̃ kiyā hai tō sōchō ki ēk galatī|galtī kē pīchhē anēk galatiyā̃ karnē sē aur ēk maryādā kā ullaṅghan hōnē sē anēk maryādāō̃ kā ullaṅghan hō jānē K|kē kāraṇ va itnā lākh guṇā bōjh chaṛhā huā hōnē sē chaṛhtī kalā mē̃ kadam kaisē baṛhā saktē hō aur niśhānē K|kē samīp kaisē ā saktē hō  ?

⁴²Therefore, resolve the reason for your excuses. ⁴³Just consider this: because of hiding one thing from the Father you have accumulated a hundred thousand­fold burdenfor yourself; you make many mistakes because of one mistake, and because of disobeying one maryada, you thendisobey many maryadas. ⁴⁴If you haven't lightened yourself from the accumulation of the burden of so many hundredthousand­fold, how can you move forward in the stage of ascent and come close to your target?

⁴⁵Laukik duniyā mē̃ bhī kōī chīj chhipānē vālē kō kaun-sā title diyā jātā hai  ?

⁴⁵In the world outsidealso, what title is given to someone who conceals something?

⁴⁶Chhōṭī-sī chīj kō chhipānē vālē kō chōr key|kī list mē̃ tō ginē̃gē nā  ?

⁴⁶Anyone who conceals even a little thing would beplaced in the list of thieves, would he not?

⁴⁷Tō jab tak aisē saṅskār hai , bāp-dādā kē āgē jhūṭh bōlnā va kisī prakār sē bāt kō chalā dēnā tō mālūm hai ki iskā kitnā pāp hōtā hai  ?

⁴⁷So whilst you have such sanskars of lying to BapDada or making do withsomething, do you know how much sin you accumulate?

⁴⁸Aisē anēk prakār K|kē charitra bāp kē āgē dikhātē haĩ  ; aisē charitra dikhānē vālē kabhī śhrēṣhṭh charitravān nahī̃ ban saktē .

⁴⁸A lot of such negative activity is shown to the Father; thosewho show such activity can never become those with elevated activity.

⁴⁹Bāp kō bhōlānāth samajhtē haĩ nā , isliē samajhtē haĩ ki chhip jāyēgā aur chal jāyēgā .

⁴⁹Because you consider Baba to be the Lord ofthe Innocent Ones you think that something can remain concealed or that it doesn't matter.

⁵⁰Lēkin bāp K|kē rūp mē̃ bhōlānāth hai , sāth-sāth hisāb-kitāb chuktu karānē K|kē samay phir lôphul bhī tō hai , phir us samay kyā karē̃gē  ?

⁵⁰Although in the form ofthe Father, He is the Lord of the Innocent Ones, nonetheless, in order to enable you to settle your accounts, He is alsolawful. ⁵¹So what will you do at that time?

⁵¹Kyā svayã kō chhipā sakē̃gē va bachā sakē̃gē  ?

⁵²Will you be able to conceal yourself at that time?

⁵²Apnē anēk prakār K|kē bōjh kō caik karō .

⁵³Will you be able to saveyourself then?

⁵³Amr̥itvēlē sē lēkar jō īśhvarīy maryādāyē̃ banī huī haĩ aur jāntē bhī hō ki sārē din mē̃ kitnī maryādāyē̃ ullaṅghan kī haĩ .

⁵⁴Check the many types of burdens you have. ⁵⁵From amrit vela, there are many Godly disciplines and maryadas, andyou are also aware how many maryadas you have disobeyed throughout the day.

⁵⁴Ēk-ēk maryādā kē ūpar prāpti K|kē marks bhī haĩ aur sāth-sāth sir par bōjh kā bhī hisāb hai aur jin maryādāō̃ kō sādhāraṇ samajhtē hō unhō̃ mē̃ bhī unkī prāpti aur unkē bōjh kā hisāb hai .

⁵⁶For each maryada, there are marksof attainment. ⁵⁷Together with that, there is also the account of burden on your head. ⁵⁸Even for a maryada which youconsider to be ordinary, there are marks for its attainment and also the account of burden.

⁵⁵Saṅkalp , bōl , samay aur śhaktiyō̃ kā khazānā in sabkō vyarth karnē sē vyarth kā bōjh chaṛhtā hai . ⁵⁶Jaisē yagya key|kī sthūl vastu , bhōjan va ann agar vyarth ganvātē hō tō bōjh chaṛhtā hai nā  ?

⁵⁹By wasting the treasures ofyour thoughts, words, time and powers, you accumulate the burden of waste, just as when you waste anything or anyfood of the yagya, you accumulate a burden. ⁶⁰Baba has given you this time of this life of having died alive for worldservice.

⁵⁷Aisē hī jab yah marjīvā jīvan kā samay bāp nē viśhva key|kī sēvā-artha diyā hai , tō sarvśhaktiyā̃ svayã K|kē va viśhva K|kē kalyāṇ arth|earth dī hai , man śhuddha saṅkalp karnē kē liē diyā hai aur yah tan viśhva-kalyāṇ key|kī sēvā kē liē diyā hai .

⁶¹All powers have been given to you for the self and for the benefit of the world; the mind has been given toyou to have pure thoughts, and that body has been given to you for doing the service of bringing benefit to the world.Therefore, are the body, mind and wealth you have given to Baba yours?

⁵⁸Āp sabnē tan , man aur dhan jō dē diyā hai tō vah āpkā hai kyā  ?

⁶²Whatever you have given to the Father nowbelongs to the Father, does it not?

⁵⁹Jō arpaṇ kiyā vah bāp kā hō gayā nā  ?

⁶³Baba has then given them to you for world service.

⁶⁰Bāp nē phir vah viśhva sēvā K|kē liyē diyā hai . ⁶¹Śhrēṣhṭh saṅkalp sē vāyumaṇḍal aur vātāvaraṇ kō śhuddha karnē K|kē liyē man diyā hai , aisē īśhvarīy dēn kō arthāt īśhvar dvārā dī gaī vastu kō yadi vyarth mē̃ lagātē hō tō bōjhā nahī̃ chaṛhēgā  ?

⁶⁴The mind has been given toyou so that you can purify the atmosphere and the environment by using your elevated thoughts. ⁶⁵In the same way, ifyou use a Godly gift, that is, something given to you by God, in a wasteful way, would you not accumulate a burden?

⁶²Ājkal bhī jaṛ mūrtiyō̃ dvārā va mandirō̃ mē̃ jō thōṛā-sā prasād bhī miltā hai tō uskō kab vyarth nahī̃ ganvātē haĩ .

⁶⁶Nowadays, the little prasad (holy food offering) that is received from the non­living idols in the temples is neverwasted.

⁶³Agar jarā-sā kaṇā bhī pāṅw mē̃ gir jātā hai , tō pāp samajh mastak sē lagākar svīkār kartē haĩ .

⁶⁷If even one particle drops at their feet, it is considered to be a sin, and it is then accepted by giving it therespect of raising it to the forehead.

⁶⁴Anēkō̃ K|kē mukh mē̃ ḍāl prasād kō saphal karnē kā purūṣhārth karē̃gē aur usē vyarth nahī̃ gãvāyēṅgē .

⁶⁸They will try to use the prasad in the most worthwhile way by distributing it to asmany as possible and not waste it in any way.

⁶⁵Yah svayã bāp dvārā milī huī jō vastu man va tan paramātm-prasād hō gayā , kyā iskō vyarth karnē kā bōjh nahī̃ chaṛhēgā  ?

⁶⁹That mind and body which is the supreme prasad offered to theSupreme Soul has been given to you by the Father, and so would you not accumulate a burden by wasting it?

⁶⁶Jaisē samay key|kī gati gahan hōtī jā rahī hai tō vaisē hī ab purūṣhārth key|kī prāpti aur bōjh key|kī gati bhī gahan hōtī jā rahī hai .

⁷⁰Just asthe speed of time is accelerating, in the same way, the speed of attaining or creating a burden through your effort isalso accelerating.

⁶⁷Iskō hī kahā jātā hai ki karmō̃ kī gati ati guhya hai .

⁷¹This is known as the depth of the philosophy of karm

⁶⁸Tō āj karmō̃ key|kī guhya gati sunā rahē haĩ ki jissē hī sadgati pā sakē̃gē .

⁷²Today, Baba has told you about the philosophy of karma through which you will be able to attain salvation.

⁶⁹Ab samjhā , ki niśhānē K|kē samīp key|kī niśhāniyā̃ kyā haĩ  ?

⁷³Now doyou understand what are the signs of coming close to your target?

⁷⁰Vā niśhānē K|kē samīp jānē key|kī vidhi kyā hai  ?

⁷⁴And also, the method to come close to your target?

⁷¹Bāp-dādā kō bhī rahm paṛtā hai ki sabhī kō abhī sē sampūrṇ banā dēvē .

⁷⁵BapDada also has mercy to make everyone complete and perfect now.

⁷²Lēkin rachayitā bhī maryādāō̃ va īśhvarīy niyamō̃ mē̃ bandhā huā hai .

⁷⁶However, even the Creator is bound by thebondage of maryadas and Godly disciplines.

⁷³Bāp bhī maryādāō̃ kā ullaṅghan nahī̃ kar saktē .

⁷⁷Even Baba cannot disobey the maryadas.

⁷⁴‘ jō karēgā , vah pāvēgā ’ , yah maryādā bāp kō pūrṇ karnī paṛtī hai .

⁷⁸Baba has to observe theprinciple of: whoever does something receives the return of it.

⁷⁵Hā̃ itnī margin hai ki jō ēk kā sau guṇā dē dētē haĩ .

⁷⁹Yes, there is scope for Him to a hundred­fold return ofone.

⁷⁶Himmat karnē par madad kar saktē haĩ , bākī aur kuchh nahī̃ kar saktē haĩ .

⁸⁰By your maintaining courage, He can help, but He cannot do anything else.

⁷⁷Achchhā  !

⁸¹Achcha.

⁷⁸Aisē himmat aur ullās mē̃ rahnē vālē , sadā niśhchay buddhi vijayī bannē vālē , niśhānē K|kē samīp pahũchī huī ātmā , sadā naśhē mē̃ rahnē vālī ātmāyē̃ , vyarth kō samarth banānē vālī ātmāyē̃ , her|har second aur her|har saṅkalp kō saphal karnē vālī saphaltāmūrt ātmāō̃ kō bāpdādā kā yād-pyār , good night aur namastē .

⁸²To such souls who maintain courage and enthusiasm; to those who are victorious on the basis of having faith in theintellect; to the souls who have come close to their target; to those who constantly maintain their intoxication; to thesouls who constantly make the waste powerful; to the souls who are the embodiment of success by using their everysecond and every thought in a worthwhile way, BapDada's love, remembrances, good night and namaste. ⁸³* * * O M S H A N T I * * *