गुरुवार 18 जुलाई 1974 की अव्यक्त मुरली

⁰> ¹18-07-74 ōm śhānti avyakt bāpadādāmadhuban

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

²Sampūrṇ pavitra vr̥itti aur dr̥iṣhṭi sē śhrēṣhṭh takdīr key|kī taṣhwīr

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

³Śhrēṣhṭh takdīr key|kī taṣhwīr banānē vālē , sarv-ātmāō̃ K|kē śhubh-chintak va sadā kalyāṇkārī parampitā śhiv paramātmā bōlē  :

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?

⁴Āj viśhēṣh rūp sē , madhuban nivāsiyō̃ K|kē takdīr key|kī lakīr dēkh rahē haĩ .

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

⁵Harēk śhrīmat K|kē anusār va bāp-dādā key|kī pālnā K|kē anusār , apnī-apnī takdīr key|kī lakīr banā rahē haĩ . ⁶Kyā apnī taṣhwīr kō sadaiv darpaṇ mē̃ dēkhtē rahtē hō  ?

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.

⁷Kyā is takdīr key|kī lakīr key|kī mukhya viśhēṣhatāō̃ kō jāntē hō  ?

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

⁸Sthūl taṣhwīr va chitra banānē vālē jāntē haĩ ki is chitra key|kī value ( value ) kin-kin viśhēṣhatāō̃ K|kē ādhār par hōgī .

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?

⁹Sthūl chitra key|kī mukhya viśhēṣhtā , ākarṣhaṇ va value uskē face K|kē ādhār par hī hōtī hai .

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

¹⁰Kōī bhī chitra kō dēkhē̃gē , tō sabkī nazar pahlē uskē chēhrē arthāt face par hī jātī hai . ¹¹Her|har chitra K|kē nain-chain dēkhtē huē hī , un chitrō̃ key|kī value kī jātī 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.

¹²Vaisē bhī , is takdīr K|kē taṣhwīr key|kī value , mukhya kin bātō̃ par hōtī haĩ  ?

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

¹³Uskī mukhya kyā viśhēṣhatāyē̃ haĩ . ¹⁴Agar kōī key|kī takdīr key|kī taṣhwīr dēkhē̃gē tō kyā viśhēṣhatāyē̃ dēkhē̃gē  ?

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

¹⁵Ēk mukhya viśhēṣhtā yah dēkhī jātī hai ki takdīr key|kī taṣhwīr mē̃ kyā smr̥iti powerful hai arthāt sadā smr̥iti svarūp 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.

¹⁶Dūsrī bāt ki kyā bhāī - bhāī kī vr̥itti sadā kāyam rahtī hai  ? ¹⁷Tīsrī kyā rūhānī arthāt sampūrṇ pavitra dr̥iṣhṭi hai  ?

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

¹⁸Mūl mē̃ yē tīn hī bātē̃ haĩ-smr̥ti , vr̥itti aur dr̥iṣhṭi . ¹⁹In tīnō̃ viṣēṣatāō̃ K|kē ādhār sē hī divya guṇō̃ kā śhrr̥iṅgār va chamak , jhalak aur phalak taṣhwīr mē̃ dikhāī dētī haĩ .

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 yah tīnō̃ hī bātē̃ , yukti-yukt va śhrēṣhṭh haĩ aur yah yathārth haĩ , tō aisī takdīr key|kī taṣhwīr automatically ( svataḥ ) sarv-ātmāō̃ kō apnī taraph ākarṣhit kartī haĩ .

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.

²¹Jaisē sthūl nētrō̃ K|kē nain-chain , rāstā chaltē huē ātmā kō bhī apnī taraph ākarṣhit kar dētē haĩ , aisē hī yah takdīr key|kī taṣhwīr bhī sarv - ātmāō̃ kō apnī rūhānī dr̥iṣhṭi va sadā smr̥iti aur vr̥itti sē apnī taraph ākarṣhit jarūr kartī haĩ .

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.

²²Jaisē sthūl chitra dēhdhārī banānē mē̃ arthāt dēhaabhimān mē̃ lānē kē nimitt ban jātē haĩ , nā chāhtē huē bhī ākarṣhit kartē haĩ .

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

²³Kachchē brāhmaṇō̃ kō va dēhīabhimānī bannē K|kē purūṣhārthiyō̃ kō bhī ākarṣhit kar dēh-abhimānī banā dētē haĩ .

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

²⁴Jō hī phir complaint kartē haĩ ki rāstā chaltē chaitanya chitra va jaṛ chitra dēkhtē huē , ātma abhimānī sē dēh-abhimānī ban jātē haĩ . ²⁵Aisē hī jab rūhānī chitra va taṣhwīr ākarṣhaṇmay banāvēṅgē tō anēk ātmāyē̃ chaltē-phirtē bhī dēh abhimānī sē nikal dēhī-ābhimānī ban jāvēṅgī . ²⁶Jab sthūl chitrō̃ mē̃ itnī ākarṣhaṇ hai , tō kyā āp rūhānī chaitanya chitrō̃ mē̃ itnī rūhānī ākarṣhaṇ nahī̃ hai , ab yahī caik karnā hai ki mērī taṣhwīr va chitra kahā̃ tak ākarṣhaṇmūrt banā hai  ? ²⁷Is rūhānī chitra mē̃ agar in tīn viśhēṣh bātō̃ mē̃ sē ēk key|kī bhī kamī hai tō vah vailyuēbal nahī̃ ginā jāyēgā .

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

²⁸Jaisē sthūl chitrō̃ mē̃ bhī ā̃kh , nāk va kān ādi ādi kōī bhī ēk chīj yathārth nahī̃ hōtī hai , tō chitra key|kī value kam hō jātī hai .

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

²⁹Chāhē sārā chitra kitnā hī sundar hō , lēkin mukhya face mē̃ , agar thōṛī-sī bhī kamī rahtī hai , tō chitra bēkār hō jātā hai yā phir uskī value ādhī hō jātī 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.

³⁰Aisē hī , yahā̃ bhī in tīn viśhēṣhatāō̃ mē̃ sē ēk key|kī bhī kamī hai tō prālabdh va prāpti K|kē samay mē̃ sē , ādhā samay kam hō jātā hai arthāt sōlah kalā sē caudah kalā hō jānē sē ādhī value hō gayī nā  ?

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?

³¹Isliyē in tīnō̃ hī bātō̃ key|kī , her|har samay caikiṅg chāhiē .

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

³²Achchhā , tō kyā aisī caikiṅg kartē hō  ?

²⁸Achcha, do you check yourselves in this way?

³³Kyā caikiṅg kā yantra jāntē hō  ?

²⁹Do you know what is the meter for checking?

³⁴Yantra dvārā hī tō caikiṅg karē̃gē nā  ?

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

³⁵Vah kaunsā yantra hai ki jissē apnē kō caik kar sakō  ?

³¹What is the meterwith which you would check yourself?

³⁶Yantra hai-buddhi , lēkin divy-buddhi kā nētra brāhmaṇ bantē hī dē dētē haĩ .

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

³⁷Jaisē , aisē kaī laukik kul hōtē haĩ jahā̃ janm lēnē sē hī yuddha mē̃ va hiṅsā mē̃ pravīṇ banānē K|kē liyē bachpan sē hī talvār K|kē bajāy cākū va lāṭhī chalānā sikhlātē haĩ .

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.

³⁸Jissē ki unkō apnē śūravīr kul key|kī smr̥iti rahē .

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

³⁹Bāp-dādā bhī her|har brāhmaṇ kō māyā K|kē war|vār sē bachnē K|kē liyē va māyā kō parakhnē K|kē liyē yah divy-buddhi kā nētra dētē haĩ .

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.

⁴⁰Lēkin divy-buddhi K|kē bajāy , jab sādhāraṇ laukik buddhi vālē ban jātē haĩ , tab māyā kō parakh nahī̃ saktē va māyā K|kē war|vār sē bach nahī̃ saktē va apnī caikiṅg nahī̃ kar saktē .

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.

⁴¹Pahlē yah dēkhō ki kyā apnā divya buddhi-rūpī nētra apnē pās|pass kāyam hai  ?

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

⁴²Kahī̃ divya buddhi-rūpī nētra par , māyā K|kē saṅgdōṣh va vātāvaraṇ kā prabhāvśhālī jaṅg tō nahī̃ lag rahā hai va kōī defect tō nahī̃ kar rahā hai  ? ⁴³Apnī aisī śhrēṣhṭh taṣhwīr banānē K|kē liyē mukhya tīn viśhēṣhatāō̃ kō bharnē K|kē liyē tīn śhabda yād rakhō - ( 1 ) nirvāṇ sthiti mē̃ hōnā hai ( 2 ) nirmān bannā hai aur ( 3 ) nirmāṇ karnā 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.

⁴⁴Nirvāṇ , nirmāṇ aur nirmān arthāt mān sē parē-yah tīn śhabda smr̥iti mē̃ rakhō tō takdīr key|kī taṣhwīr ākarṣhaṇmay ban jāyēgī . ⁴⁵Chaltē-chaltē in tīn bātō̃ key|kī kamī hō jātī 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.

⁴⁶Nirvāṇ sthiti mē̃ cum|kam rahtē haĩ , vāṇī mē sahaj aur rūchi sē ātē haĩ .

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

⁴⁷Jitnī vāṇī sē lagan hai , utnī vāṇī sē parē sthiti mē̃ sthit hōnē key|kī lagan va ras cum|kam anubhav kartē hō . ⁴⁸Nirmān bannē kē bajāē anēk prakār K|kē mān-dēh kā va position kā , guṇō̃ kā , sēvā kā , saphaltā kā va anēk prakār K|kē mān sahaj svīkār kar lētē hō aur svīkār karnē key|kī ichchhā mē̃ rahtē hō .

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.

⁴⁹Āp mān K|kē jigyāsu hō , isliyē svamān kā course abhī tak samāpt nahī̃ kar sakē hō  ?

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

⁵⁰Jab yah jigyāsu rūp samāpt hōtā hai , tab hī svamān key|kī sthiti svataḥ aur sadā rahtī hai .

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

⁵¹Mān , svamān kō bhulā dētā hai .

⁴⁹Desire for respect makes youforget self­respect.

⁵²Aisē hī nav-nirmāṇ karnē K|kē bajāy yā construction K|kē bajāy destruction kar dētē hō .

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

⁵³Arthāt nav-nirmāṇ K|kē bajāy kabhī-kabhī kōī key|kī sthiti kō nīchē girānē kē nimitt ban jātē hō .

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

⁵⁴Sadaiv her|har karma mē̃ va her|har saṅkalp mē̃ caik karō ki yah saṅkalp , bōl va karma kyā nav-nirmāṇ kē nimitt haĩ  ?

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

⁵⁵Aisī stage rakhnē sē sarv-viśēṣatāyē̃ svataḥ hī ā jāvēṅgī .

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

⁵⁶Yah hai vartamān samay purūṣhārth kō tīvr karnē key|kī yukti .

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

⁵⁷Madhuban nivāsiyō̃ key|kī result achchhī rahī .

⁵⁵The result of Madhuban niwasis is good.

⁵⁸Mējôriṭī snēh aur sahyōg mē̃ athak sēvādhārī rahē haĩ aur āgē bhī bantē rahē̃gē .

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.

⁵⁹Mahimā yōgya tō banē hō , jō ki svayã bāp-dādā mahimā kar rahē haĩ .

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

⁶⁰Ab āgē kyā karnā hai  ?

⁵⁸What do you have to do further now?

⁶¹Madhuban nivāsiyō̃ kō aur sab ātmāō̃ kō viśhēṣh vrat lēnā chāhiē .

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

⁶²Kaun-sā  ?

⁶⁰What is that?

⁶³Vrat yahī lēnā hai ki ham sab ēk mat , ēk hī śhrēṣhṭh vr̥itti , ēk hī rūhānī dr̥iṣhṭi aur ēkras avasthā mē̃ ēk-dō K|kē sahyōgī ban , śhubh chintak ban , śhubh bhāvnā aur śhubh kāmnā rakhtē huē aur anēk saṅskār hōtē huē bhī , ēk bāp-samān satōpradhān saṅskār aur sva K|kē bhāv mē̃ rahnē vālā , svabhāv banānē kā kilā majbūt banāvēṅgē-yah 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.

⁶⁴Kyā svayã kē prati va sarv-ātmāō̃ kē prati , yah vrat lēnē key|kī himmat hai  ?

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

⁶⁵Svayã kē prati tō pravr̥itti mē̃ rahnē vālē aur vātāvaraṇ mē̃ rahnē vālē bhī kartē haĩ .

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

⁶⁶Madhuban nivāsiyō̃ mē̃ , na sirph svayã kē prati , sāth hī saṅgaṭhan kē prati bhī vrat lēnē key|kī himmat chāhiē .

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

⁶⁷Yahī madhuban vardān bhūmi key|kī viśhēṣhtā hai . ⁶⁸Samjhā  !

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

⁶⁹Jaisē abhī himmat kā pratyakṣha phal dikhāyā , aisē hī ēk-dō kō sāvdhān kartē huē aur ēk-dō K|kē sahyōgī bantē huē , is vrat kō sākār rūp mē̃ lānē mē̃ saphal hō jāvēṅgē .

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.

⁷⁰Jaisē aur zone vālō̃ kō , apnī-apnī viśhēṣh service kā sabūt dēnē K|kē liyē sunāyā hai vaisē hī madhuban nivāsiyō̃ kō bhī is bāt kā sabūt dēnā 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 ādhār par hī , January mē̃ prize milēgī . ⁷²Itnē samay mē̃ , sabūt dēnā muśhkil hai kyā  ?

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

⁷³Sākār rūp dvārā va avyakt rūp dvārā śhikṣhā aur snēh key|kī pālnā , kitnē samay lī hai  ?

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

⁷⁴Pālnā lēnē kē bād , anya ātmāō̃ key|kī pālnā karnē kē nimitt ban jātē haĩ .

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

⁷⁵Kyā aisī pālnā karnē kē nimitt banē hō yā abhī tak lēnē vālē hī hō  ? ⁷⁶Abhī tō purānō̃ kō , ānē vālē nayē bachchō̃ key|kī pālnā karnī chāhiē arthāt apnē śikṣāsvarūp dvārā aur snēh dvārā unkō āgē baṛhānē mē̃ sahyōgī bannā hai aur is kārya mē̃ din-rāt busy rahnā chāhiē .

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.

⁷⁷Yah avyakt part bhī viśhēṣh nayō̃ K|kē liyē hai aur purānō̃ kō tō , ab bāp K|kē samān ban , naī ātmāō̃ K|kē himmat aur ullās kō baṛhānā 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.

⁷⁸Jaisē bāp-dādā nē , bachchō̃ kō apnē sē bhī āgē rakhtē huē , apnē sē bhī ū̃ch banāyā , aisē hī purānō̃ kā kārya hai nayō̃ kō apnē sē bhī āgē baṛhānē kā sabūt dikhānā va sarv-śikṣāō̃ kō sākār svarūp mē̃ dikhānā 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.

⁷⁹Pālnā kā practical rūp return rūp mē̃ dēnā hai .

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

⁸⁰Achchhā ,

⁷⁸Achcha.

⁸¹Aisē sapūt bachchē , apnī takdīr key|kī taṣhwīr apnī dhārṇāō̃ dvārā dikhlānē vālē , sadā mūl-mantra aur yantra kō karttavya mē̃ lānē vālē , bāpdādā K|kē samān her|har second aur saṅkalp sarv-ātmāō̃ K|kē kalyāṇ kē prati lagānē vālē , sadā sva K|kē bhāv mē̃ rahnē vālē , bāpdādā samān śhrēṣhṭh saṅskār arthāt anādi aur ādi saṅskārō̃ kō pratyakṣha rūp mē̃ lānē vālē , her|har saṅkalp aur her|har samay kō saphal banānē vālē saphalatāmūrtta sitārō̃ kō bāp-dādā kā yād pyār , good night aur namastē .

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 * * *