गुरुवार 18 जुलाई 1974 की अव्यक्त मुरली

⁰> ¹18-07-74 om shanti avyakt baapdaadaamdhuban

⁰> > 26/06/95 Om Shanti Avyakt BapDada Madhuban 18/07/74

²sampoorn pavitra vritti aur drishti se shreshtha takdeer ki tasveer

¹Today, BapDada is especially seeing the line of fortune of the Madhuban niwasis.

³shreshtha takdeer ki tasveer banaane vaale, sarva-aatmaon ke shubh-chintak va sada kalyaankaari parampita shiv paramatma bole:-

²Each of you is creating your lineof fortune on the basis of the shrimat and sustenance you have taken from BapDada. ³Do you constantly look at yourimage in the mirror?

⁴aaj vishesh roop se, madhuban nivaasiyon ke takdeer ki lakeer dekh rahe hain।

⁴Do you know the most important specialities of this image?

⁵harek shreemat ke anusaar va baap-daada ki paalna ke anusaar,apni-apni takdeer ki lakeer bana rahe hain। ⁶kya apni tasveer ko sadaiv darpan mein dekhte rehte ho?

⁵Those who paint physical portraitsknow what specialities the value of the portrait would be based on. ⁶The most important speciality, the attraction andthe value of a physical portrait, is based on the face.

⁷kya is takdeer ki lakeer ki mukhya visheshtaaon ko jaante ho?

⁷When any picture is looked at, everyone's vision will first bedrawn to the face.

⁸sthool tasveer va chitra banaane vaale jaante hain ki is chitra ki value (value) kin-kin visheshtaaon ke aadhaar par hogi।

⁸Each portrait is valued according to the face and features in the portrait. ⁹In the same way, on whatimportant aspects is the value of the image of fortune based?

⁹sthool chitra ki mukhya visheshta, aakarshan va value uske face ke aadhaar par hi hoti hai।

¹⁰What are its most important specialities? ¹¹If someonewere to look at the image of fortune, what specialities would he look for?

¹⁰koi bhi chitra ko dekhenge, to sabki nazar pahle uske chehre arthaat face par hi jaati hai। ¹¹har chitra ke nain-chain dekhte hue hi, un chitron ki value ki jaati hai।

¹²The first and most important speciality seen in the image of fortune is whether the awareness is powerful, that is,whether you are constantly the embodiment of remembrance.

¹²vaise bhi, is takdeer ke tasveer ki value, mukhya kin baaton par hoti hain?

¹³Secondly, does the attitude of being brothers remainconstant at all times?

¹³uski mukhya kya visheshtaayen hain। ¹⁴agar koi ki takdeer ki tasveer dekhenge to kya visheshtaayen dekhenge?

¹⁴Thirdly, is your vision spiritual, that is, is it completely pure? ¹⁵These three are the main things:awareness, attitude and vision.

¹⁵ek mukhya visheshta yeh dekhi jaati hai ki takdeer ki tasveer mein kya smriti powerful hai arthaat sada smriti swaroop hai?

¹⁶It is only on the basis of these three specialities that you are able to see in the imagethe shine, the sparkle and the intoxication of divine virtues.

¹⁶doosri baat ki kya bhaai- bhaai ki vritti sada kaayam rehti hai? ¹⁷teesri kya roohaani arthaat sampoorn pavitra drishti hai?

¹⁷If these three aspects are there in an accurate and elevatedform, the image of such fortune automatically attracts all other souls towards itself.

¹⁸mool mein ye teen hi baaten hain-smriti,vritti aur drishti। ¹⁹in teenon visheshtaaon ke aadhaar se hi divya gunon ka shrringaar va chamak, jhalak aur phalak tasveer mein dikhaai deti hain।

¹⁸Just as when someone is walkingalong a road, souls would be attracted by the physical eyes and features, in the same way, other souls are definitelyattracted towards the portrait of fortune with its spiritual drishti, its constant awareness and its attitude.

²⁰agar yeh teenon hi baaten, yukti-yukta va shreshtha hain aur yeh yathaartha hain, to aisi takdeer ki tasveer automatically (svatah) sarva-aatmaon ko apni taraph aakarshit karti hain।

¹⁹A physicalportrait becomes instrumental in changing you into a bodily being, that is, it becomes an instrument to make you bodyconscious and attracts you towards itself against your conscious wish.

²¹jaise sthool netron ke nain-chain, raasta chalte hue aatma ko bhi apni taraph aakarshit kar dete hain,aise hi yeh takdeer ki tasveer bhi sarva- aatmaon ko apni roohaani drishti va sada smriti aur vritti se apni taraph aakarshit zaroor karti hain।

²⁰It attracts weak Brahmins or the effort­makingsouls and makes them body conscious, and then they complain that whilst walking along the path, whilst seeing livingor non­living images, from being soul conscious, they become body conscious.

²²jaise sthool chitra dehdhaari banaane mein arthaat dehaabhimaan mein laane ke nimitta ban jaate hain,na chaahte hue bhi aakarshit karte hain।

²¹In the same way, when you makeyour spiritual image or portrait attractive, many body­conscious souls whilst moving along will become soulconscious.

²³kachche braahmanon ko va deheeabhimaani banne ke purooshaarthiyon ko bhi aakarshit kar deh-abhimaani bana dete hain।

²²Since physical images have that much attraction, do you living spiritual images not have this muchattraction?

²⁴jo hi phir complaint karte hain ki raasta chalte chaitanya chitra va jad chitra dekhte hue, aatma abhimaani se deh-abhimaani ban jaate hain। ²⁵aise hi jab roohaani chitra va tasveer aakarshanmay banaavenge to anek aatmaayen chalte-phirte bhi deh abhimaani se nikal dehi-aabhimaani ban jaavengi। ²⁶jab sthool chitron mein itni aakarshan hai,to kya aap roohaani chaitanya chitron mein itni roohaani aakarshan nahin hai, ab yahi chaik karna hai ki meri tasveer va chitra kahaan tak aakarshanmoorta bana hai? ²⁷is roohaani chitra mein agar in teen vishesh baaton mein se ek ki bhi kami hai to woh vailyuebal nahin gina jaayega।

²³If this spiritual image has even one of these three aspects missing, it would not be considered valuable.

²⁸jaise sthool chitron mein bhi aankh,naak va kaan aadi aadi koi bhi ek cheej yathaartha nahin hoti hai, to chitra ki value kam ho jaati hai।

²⁴Ina physical portrait, if the eyes, the nose or the ears etc. are inaccurate, the value of the portrait is greatly reduced.

²⁹chaahe saara chitra kitna hi sundar ho, lekin mukhya face mein, agar thodi-si bhi kami rehti hai,to chitra bekaar ho jaata hai ya phir uski value aadhi ho jaati hai।

²⁵Nomatter how beautiful the portrait as a whole may be, if something is lacking in the most important part, the face, theportrait becomes useless or its value is halved.

³⁰aise hi, yahaan bhi in teen visheshtaaon mein se ek ki bhi kami hai to praalabdha va praapti ke samay mein se,aadha samay kam ho jaata hai arthaat solah kala se chaudah kala ho jaane se aadhi value ho gayi na?

²⁶So too, if even one of the three specialities is missing, the time periodof your reward and attainment is halved, that is, from being sixteen celestial degrees complete, you come into the partof being fourteen celestial degrees, and so the value is halved, isn't it?

³¹isliye in teenon hi baaton ki, har samay chaiking chaahiye।

²⁷Therefore, you need to check all these threethings at all times.

³²achha,to kya aisi chaiking karte ho?

²⁸Achcha, do you check yourselves in this way?

³³kya chaiking ka yantra jaante ho?

²⁹Do you know what is the meter for checking?

³⁴yantra dvaara hi to chaiking karenge na?

³⁰You would check using some meter, wouldn't you?

³⁵woh kaunsa yantra hai ki jisse apne ko chaik kar sako?

³¹What is the meterwith which you would check yourself?

³⁶yantra hai-buddhi, lekin divya-buddhi ka netra brahman bante hi de dete hain।

³²The meter is the intellect, and from the moment you become a Brahmin, youare given the eye of a divine intellect.

³⁷jaise, aise kai laukik kul hote hain jahaan janma lene se hi yuddha mein va hinsa mein praveen banaane ke liye bachpan se hi talvaar ke bajaay chaaku va laathi chalaana sikhlaate hain।

³³For instance, in some worldly clans, in order to make someone an expert inbattling or violence, soon after he takes birth, initially, instead of using the sword, they teach him how to use a knifeor a stick.

³⁸jisse ki unko apne shoorveer kul ki smriti rahe।

³⁴Through this he is able to maintain the awareness of his clan of brave warriors.

³⁹baap-daada bhi har brahman ko maaya ke vaar se bachne ke liye va maaya ko parakhne ke liye yeh divya-buddhi ka netra dete hain।

³⁵BapDada also gives allyou Brahmins the eye of the divine intellect to be able to recognise Maya as well as to save yourselves from herattack.

⁴⁰lekin divya-buddhi ke bajaay, jab saadhaaran laukik buddhi vaale ban jaate hain,tab maaya ko parakh nahin sakte va maaya ke vaar se bach nahin sakte va apni chaiking nahin kar sakte।

³⁶However, if instead of having a divine intellect, you become those who have an ordinary intellect, you areunable to check yourself and you are therefore unable to recognise Maya and save yourself from Maya's attack.

⁴¹pahle yeh dekho ki kya apna divya buddhi-roopi netra apne paas kaayam hai?

³⁷First of all, check if you constantly have the eye of the divine intellect with yourself?

⁴²kahin divya buddhi-roopi netra par, maaya ke sangadosh va vaataavran ka prabhaavshaali jang to nahin lag raha hai va koi defect to nahin kar raha hai? ⁴³apni aisi shreshtha tasveer banaane ke liye mukhya teen visheshtaaon ko bharne ke liye teen shabd yaad rakho-(1) nirvaan sthiti mein hona hai (2) nirmaan banna hai aur (3)nirmaan karna hai।

³⁸Is the bad company of Maya ora very influential atmosphere sometimes making the eye of your divine intellect dirty? ³⁹Or, is it causing any defects?In order to create such an elevated portrait of yourself, in order to fill yourself with these three specialities, rememberthree terms : 1) You have to stabilise yourself in the stage of nirvana, the stage of being beyond. ⁴⁰2) You have to behumble.

⁴⁴nirvaan, nirmaan aur nirmaan arthaat maan se pare-yeh teen shabd smriti mein rakho to takdeer ki tasveer aakarshanmay ban jaayegi। ⁴⁵chalte-chalte in teen baaton ki kami ho jaati hai।

⁴¹3) You have to bring about construction of the new world. ⁴²To be beyond, to bring about renewal and to behumble, that is, beyond any desire for regard or respect: keep these three terms in your awareness and the portrait ofyour fortune will become very attractive. ⁴³Whilst moving along, you lack these three things.

⁴⁶nirvaan sthiti mein kam rehte hain, vaani me sahaj aur roochi se aate hain।

⁴⁴You stay very little inthe stage of being beyond; you come into sound easily and with a lot of interest.

⁴⁷jitni vaani se lagan hai, utni vaani se pare sthiti mein sthit hone ki lagan va ras kam anubhav karte ho। ⁴⁸nirmaan banne ke bajaae anek prakaar ke maan-deh ka va position ka,gunon ka,seva ka, saphalta ka va anek prakaar ke maan sahaj sveekaar kar lete ho aur sveekaar karne ki ichchha mein rehte ho।

⁴⁵According to the deep desire ofcoming into sound, to the same extent, the desire which you should have for the sweetness of being stable in the stageof being beyond is lacking. ⁴⁶Instead of being humble, you easily accept all the different types of respect: respect foryour position, your virtues, your service, your success etc., or else you have the desire to accept it.

⁴⁹aap maan ke jigyaasu ho, isliye svamaan ka course abhi tak samaapta nahin kar sake ho?

⁴⁷You seek respectand you are therefore, even now, unable to complete the course of self­respect.

⁵⁰jab yeh jigyaasu roop samaapta hota hai, tab hi svamaan ki sthiti svatah aur sada rehti hai।

⁴⁸When you stop seeking this form ofrespect, you will easily and automatically be able to have the stage of self­respect.

⁵¹maan, svamaan ko bhula deta hai।

⁴⁹Desire for respect makes youforget self­respect.

⁵²aise hi nav-nirmaan karne ke bajaay ya construction ke bajaay destruction kar dete ho।

⁵⁰In the same way, instead of being constructive and bringing about renewal, you bring aboutdifferent types of destruction.

⁵³arthaat nav-nirmaan ke bajaay kabhi-kabhi koi ki sthiti ko neeche giraane ke nimitta ban jaate ho।

⁵¹That is, instead of bringing about renewal, you sometimes become instrumental inbringing someone's stage down.

⁵⁴sadaiv har karma mein va har sankalp mein chaik karo ki yeh sankalp, bol va karma kya nav-nirmaan ke nimitta hain?

⁵²In every thought and every action, constantly check whether that particular thought,word or action is instrumental in the task of renewal.

⁵⁵aisi stage rakhne se sarva-visheshtaayen svatah hi aa jaavengi।

⁵³By having such a stage, you will automatically develop allvirtues.

⁵⁶yeh hai vartamaan samay purooshaartha ko teevra karne ki yukti।

⁵⁴At the present time, this is the method to intensify your effort.

⁵⁷madhuban nivaasiyon ki result achhi rahi।

⁵⁵The result of Madhuban niwasis is good.

⁵⁸mejoriti sneh aur sahayog mein athak sevaadhaari rahe hain aur aage bhi bante rahenge।

⁵⁶The majority of you have been tireless servers in the subject of love and co­operation and will also continue to be this in the future.

⁵⁹mahima yogya to bane ho, jo ki svayan baap-daada mahima kar rahe hain।

⁵⁷You have become worthy of being praised, because BapDadaHimself is praising you.

⁶⁰ab aage kya karna hai?

⁵⁸What do you have to do further now?

⁶¹madhuban nivaasiyon ko aur sab aatmaon ko vishesh vrat lena chaahiye।

⁵⁹Madhuban niwasis should make a vow that is muchmore special than that made by other souls.

⁶²kaun-sa?

⁶⁰What is that?

⁶³vrat yahi lena hai ki ham sab ek mat, ek hi shreshtha vritti, ek hi roohaani drishti aur ekras avastha mein ek-do ke sahayogi ban, shubh chintak ban, shubh bhaavna aur shubh kaamna rakhte hue aur anek sanskaar hote hue bhi,ek baap-samaan satopradhaan sanskaar aur sva ke bhaav mein rahne vaala,svabhaav banaane ka kila majboot banaavenge-yeh hai vrat।

⁶¹You have to take this vow: We will all follow the onedirection, have the same elevated attitude, the same spiritual vision; we will have a constant, stable stage, be co­operative with one another and have good wishes for one another. ⁶²Whilst having pure feelings and elevated wishesfor all, even though each of us has different sanskars, we will make the fortress of satopradhan sanskars the same asthe Father's and make the nature of the self, that which has self­respect, very strong.

⁶⁴kya svayan ke prati va sarva-aatmaon ke prati, yeh vrat lene ki himmat hai?

⁶³This is the vow you have tomake. ⁶⁴Do you have the courage to make this vow for yourself and for others?

⁶⁵svayan ke prati to pravritti mein rahne vaale aur vaataavran mein rahne vaale bhi karte hain।

⁶⁵Even those who stay in theirhousehold and have to go into different atmospheres make this vow just for themselves.

⁶⁶madhuban nivaasiyon mein, na sirf svayan ke prati, saath hi sangathan ke prati bhi vrat lene ki himmat chaahiye।

⁶⁶You Madhuban niwasismustn't just make this vow for yourselves, but you also need the courage to make this vow for the gathering.

⁶⁷yahi madhuban vardaan bhoomi ki visheshta hai। ⁶⁸samjha!

⁶⁷This isthe speciality of Madhuban, the land of blessings.

⁶⁹jaise abhi himmat ka pratyaksha phal dikhaaya, aise hi ek-do ko saavdhaan karte hue aur ek-do ke sahayogi bante hue, is vrat ko saakaar roop mein laane mein saphal ho jaavenge।

⁶⁸Do you understand? ⁶⁹Just as you showed the practical fruit of courage, in the same way, by continuing to caution one another and co­operating with one another, you will be successful in putting this vow into practice.

⁷⁰jaise aur zone vaalon ko, apni-apni vishesh service ka saboot dene ke liye sunaaya hai vaise hi madhuban nivaasiyon ko bhi is baat ka saboot dena hai।

⁷⁰Just as other zones have beentold to give the proof of their special service, in the same way, Madhuban niwasis also have to give the proof of this.Is it difficult to give this proof?

⁷¹is aadhaar par hi,January mein prize milegi। ⁷²itne samay mein, saboot dena mushkil hai kya?

⁷¹For how long have you been taking loving sustenance and teachings from the sakarand avyakt forms?

⁷³saakaar roop dvaara va avyakt roop dvaara shiksha aur sneh ki paalna, kitne samay li hai?

⁷²After taking sustenance, you become instruments to give sustenance to other souls.

⁷⁴paalna lene ke baad,anya aatmaon ki paalna karne ke nimitta ban jaate hain।

⁷³Have youbecome instruments to give such sustenance or are you still those who take sustenance?

⁷⁵kya aisi paalna karne ke nimitta bane ho ya abhi tak lene vaale hi ho? ⁷⁶abhi to puraanon ko,aane vaale naye bachchon ki paalna karni chaahiye arthaat apne shikshaasvaroop dvaara aur sneh dvaara unko aage badhaane mein sahayogi banna hai aur is kaarya mein din-raat busy rehna chaahiye।

⁷⁴Now, you older ones have tosustain the new children that come, that is, through your being the embodiment of the teachings and with your love,you have to remain busy in this task day and night and co­operate in making them move forward.

⁷⁷yeh avyakt part bhi vishesh nayon ke liye hai aur puraanon ko to,ab baap ke samaan ban, nai aatmaon ke himmat aur ullaas ko badhaana hai।

⁷⁵This avyakt part isespecially for the new ones, whilst the older ones now have to become the same as the Father and increase the zealand enthusiasm of new ones.

⁷⁸jaise baap-daada ne, bachchon ko apne se bhi aage rakhte hue,apne se bhi oonch banaaya, aise hi puraanon ka kaarya hai nayon ko apne se bhi aage badhaane ka saboot dikhaana va sarva-shikshaaon ko saakaar swaroop mein dikhaana hai।

⁷⁶Just as BapDada places the children ahead of Himself and makes them even more elevated than He is, so it is the dutyof the older ones to show the proof by revealing themselves as the practical embodiment of all the teachings and makethe new ones go ahead of themselves.

⁷⁹paalna ka practical roop return roop mein dena hai।

⁷⁷You have to give the return of the sustenance in a practical way.

⁸⁰achha,

⁷⁸Achcha.

⁸¹aise sapoot bachche, apni takdeer ki tasveer apni dhaarnaaon dvaara dikhlaane vaale, sada mool-mantra aur yantra ko karttavya mein laane vaale,baapdaada ke samaan har second aur sankalp sarva-aatmaon ke kalyaan ke prati lagaane vaale, sada sva ke bhaav mein rahne vaale, baapdaada samaan shreshtha sanskaar arthaat anaadi aur aadi sanskaaron ko pratyaksha roop mein laane vaale, har sankalp aur har samay ko saphal banaane vaale saphaltaamoortta sitaaron ko baap-daada ka yaad pyaar,good night aur namaste।

⁷⁹To such worthy children, to those who show the image of their fortune through their dharna; to those who constantlyuse the most important mantra and meter; to those who use their every thought and second for the benefit of others inthe same way as BapDada; to those who constantly maintain their own original respect; to those who reveal theoriginal and eternal sanskars in the same way as BapDada; to the stars of success who use their every thought andmoment in a worthwhile way, BapDada's love, remembrances and namaste. ⁸⁰* * * O M S H A N T I * * *