शुक्रवार 27 दिसंबर 1974 की अव्यक्त मुरली

⁰> ¹27-12-74 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 24/07/95 Om Shanti Avyakt BapDada Madhuban 27/12/74

²‘ yōgī bhav ’ aur ‘ pavitra bhav ’ dvārā vardānō̃ key|kī prāpti

¹May you be yogi and pure through the attainment of blessings.

³Sarv vardānō̃ kō dēnē vālē vardātā śhiv bābā bōlē  : ⁴Āj key|kī sabhā vardātā dvārā , sarv vardān prāpt kī huī ātmāō̃ kī hai .

²Today's gathering is of the souls who have attained all blessings from the Bestower of Blessings.

⁵Vardātā dvārā , sarv vardānō̃ mē̃ , mukhya dō vardān haĩ , jismē̃ ki sarv vardān samāyē huē haĩ . ⁶Vah dō vardān kaun-sē haĩ  ?

³Out of all theblessings attained from the Bestower of Blessings, what are the two main blessings in which all other blessings aremerged?

⁷Uskō achchhī tarah jāntē hō yā svayã varadān-svarūp va varadānī-mūrta ban gayē hō  ?

⁴Do you know them very well or have you become the embodiment of the blessings and an image that grantsblessings?

⁸Jō varadānī-mūrta haĩ  ; vah svayã svarūp ban , aurō̃ kō dēnē vālā dātā ban saktā hai .

⁵Those who are the images that grant blessings to themselves can become an embodiment of blessings anda bestower who grants blessings to others.

⁹Tō apnē sē pūchhō ki kyā mukhya dō varadān-svarūp banē haĩ  ?

⁶So ask yourself: Have you become an embodiment of the two mainblessings?

¹⁰Arthāt yōgī bhav aur pavitra bhavaḥ - is viśhēṣh course K|kē svarūp banē hō  ?

⁷That is, the blessings of: may you be yogi, may you be pure? ⁸Have you become an embodiment of thisspecial course?

¹¹Isī course kō samāpt kiyā hai yā abhī tak kar rahē hō  ?

⁹Have you finished this course or are you still doing the course?

¹²Saptāh course kā rahasya , in dō vardānō̃ mē̃ samāyā huā hai .

¹⁰The meaning of the seven days'course is merged in these two main blessings.

¹³Jō bhī yahā̃ baiṭhē haĩ , kyā un sabnē yah course , samāpt kar liyā hai yā unkā abhī tak yah course chal rahā hai  ? ¹⁴Course arthāt force bhar jānā .

¹¹Have all those who are sitting here finished the course, or are you stilldoing the course? ¹²To do the course means to return having filled yourself with force.

¹⁵Sadā yōgī-bhav aur sadā pavitr-bhav kā force arthāt śhakti-svarūp kā anubhav nahī̃ hōtā , tō uskō śhakti-svarūp nahī̃ kahē̃gē . ¹⁶Lēkin usē śhakti-svarūp bannē kā abhyāsī hī kahē̃gē .

¹³If you don't experience theforce of constantly being yogi and pure, that is, of being an embodiment of power, then you wouldn't be called anembodiment of power, but someone who is still practising to become an embodiment of power.

¹⁷Kyōṅki svayã kā svarūp , sadā aur svataḥ hī smr̥iti mē̃ rahtā hai .

¹⁴The form of the selfshould constantly and naturally stay in your awareness.

¹⁸Jaisē apnā sākār svarūp , sadā aur svataḥ yād rahtā hai aur uskā abhyās nahī̃ kartē hō balki aur hī , uskō bhulānē kā abhyās kartē hō . ¹⁹Aisē hī apnā nijī-svarūp va vardānī svarūp , sadā hī smr̥iti mē̃ rahnā chāhiē .

¹⁵Just as you are constantly and naturally able to rememberyour corporeal form ­ you don't even have to practise this, but have to make effort to forget it ­ in the same way, youroriginal form and your being the embodiment of blessings should constantly be in your awareness.

²⁰Apavitratā kā aur vismr̥iti kā nāmōniśān na rahē .

¹⁶There shouldn'tbe the slightest name or trace of impurity or forgetfulness.

²¹Iskō kahā jātā hai-varadānō̃ kā course karnā . ²²Kyā aisā course kiyā hai  ?

¹⁷This is known as having done the course of blessings.Have you done such a course?

²³Jaisē āp lōg , saptāh course samāpt karnē sē pahlē , kisī bhī ātmā kō class mē̃ nahī̃ ānē dētē hō , aisē hī brāhmaṇ bachchē , jō yah practical course samāpt nahī̃ kartē tō bāp-dādā va drama bhī unkō kaun-sī class mē̃ ānē nahī̃ dētē . ²⁴Arthāt first class mē̃ ānē nahī̃ dētē .

¹⁸Just as you don't allow someone who hasn't completed the seven days' course to come to class, in the same way,Brahmin children who don't finish this course in a practical way are not allowed to come into the first class either byBapDada or by the drama.

²⁵First class kaun-sī hai  ?

¹⁹Which is the first class?

²⁶- vē|way satyug K|kē ādi mē̃ nahī̃ ā saktē .

²⁰They cannot come at the beginning of satyug.

²⁷Jab āp lōg , un kō class mē̃ ānē nahī̃ dētē , tō drama bhī first class mē̃ kā adhikārī nahī̃ banā saktā .

²¹Since you don'tallow them to come to class, even the drama cannot give them the right to go into the first class.

²⁸First class mē̃ , ānē kē liē yah mukhya dō vardān practical rūp mē̃ chāhiē .

²²In order to go intothe first class, you should have these two main blessings in a practical way.

²⁹Vismr̥iti yā apavitratā kyā hōtī hai iskī avidyā hō jāē .

²³There should be complete ignorance offorgetfulness and impurity.

³⁰Tum saṅgam par upasthit hō nā  ? ³¹Tō aisā anubhav hō ki yah saṅskār va svarūp mērā nahī̃ hai , lēkin mērē past janm kā thā aur ab hai nahī̃ .

²⁴You are now at the confluence age, and so you should experience this sanskar or form asnot belonging to you, but as belonging to your past birth, and not yours any more.

³²Maĩ tō brāhmaṇ hū̃ aur yah tō śhūdrō̃ K|kē saṅskār va unkā svarūp hai .

²⁵The feeling should be: I am aBrahmin and this form or sanskar belongs to a shudra.

³³Aisē apnē sē bhinn arthāt dūsrō̃ K|kē saṅskār haĩ , aisā anubhav hōnā-isakō kahā jātā hai ‘ nyārā aur pyārā .

²⁶To experience these sanskars as being separate from yourself,as though they are someone else's sanskars, is known as being loving and detached.

³⁴’ jaisē dēh aur dēhī alag-alag vastuyē̃ haĩ , lēkin agyānvaśh in dōnō̃ kō milā diyā hai . ³⁵Vaisē hī ‘ mērē ’ kō ‘ maĩ ’ samajh liyā hai . ³⁶Tō is galatī|galtī K|kē kāraṇ kitnī parēśhānī va duḥkh va aśhānti prāpt kī .

²⁷Just as the soul and body are twoseparate things, but due to ignorance, the two have been mixed, in the same way, "mine" has been considered as "I"and due to this mistake, you have received so much distress, sorrow and peacelessness.

³⁷Aisē hī , yah apavitratā aur vismr̥iti K|kē saṅskār , jō mērē arthāt brāhmaṇpan K|kē nahī̃ , lēkin jō śhūdrapan K|kē haĩ , unkō mērā samajhnē sē , māyā K|kē vaśh va parēśhān hō jātē hō arthāt brāhmaṇpan key|kī śhān sē parē ( dūr ) hō jātē hō .

²⁸In the same way, the sanskarsof forgetfulness and impurity don't belong to you as a Brahmin, but they belonged to a shudra. ²⁹By considering themto be "mine", you become influenced by Maya and you become distressed, that is, you leave the honour of being aBrahmin behind.

³⁸Yah chhōṭī-sī bhūl , caik karō ki kahī̃ yah mērē saṅskār tō nahī̃ thā , yah kahī̃ yah mērā svarūp tō nahī̃  ?

³⁰So check this little mistake to see that it is not your sanskar or your form. ³¹Do you understand?

³⁹Samjhā  ? ⁴⁰Tō pahlā pāṭh , pavitr-bhav va yōgī-bhav kō practical svarūp mē̃ lāō , tab hī bāp-samān aur bāp K|kē samīp ānē K|kē adhikārī ban saktē hō .

³²So,only when you put the first lesson of being yogi and pure into practice can you claim a right to becoming the same asthe Father and coming close to the Father.

⁴¹Āj kalp pahlē vālē , bahut kāl sē bichhuṛē huē , bāp kī yād mē̃ taṛapanē vālē va avyakt milan manānē K|kē śhuddha saṅkalp mē̃ ramaṇ karnē vālē , apnē snēh key|kī ḍōr sē bāp-dādā kō bhī bāndhnē vālē aur avyakt kō bhī āp-samān vyakt mē̃ banānē vālē , vah nayē-nayē bachchē va sākārī dēśh mē̃ dūr-dēśī bachchē jō haĩ , unkē prati viśhēṣh milan kē liē bāp-dādā kō ānā paṛā hai .

³³Today, BapDada has especially to come to meet the same souls of the previous kalpa: those who have been separatedfor a long period of time; those who very earnestly remain in Baba's remembrance; those who constantly entertainthemselves with the pure thought of celebrating an avyakt meeting; those who tie BapDada with the string of theirlove; those who make avyakt BapDada vyakt like themselves; the new children and the children who are physicallyliving in the far­away countries.

⁴²Tō śhaktiśhālī kaun huē  ?

³⁴So who is more powerful?

⁴³Bā̃dhanē vālē yā bandhnē vālā  ?

³⁵Those who tie or the One who gets tied?

⁴⁴Bāp kahtē haĩ - ’ vāh bachchē .

³⁶Baba says:Wah children!

⁴⁵’ ‘ śhābās bachchē .

³⁷Well done, children!

⁴⁶’ nayō̃ kē prati viśhēṣh bāp-dādā kā snēh hai .

³⁸BapDada has special love for the new ones.

⁴⁷Aisā kyō̃  ?

³⁹Why is this?

⁴⁸Niśhchay kī sadā vijay hai .

⁴⁰Faith brings constant victory.

⁴⁹Viśhēṣh snēh kā mukhya kāraṇ , nayē bachchē sadā avyakt milan manānē key|kī mēhnat mē̃ rahtē haĩ .

⁴¹The main reason for speciallove is that the new children constantly make effort to have an avyakt meeting.

⁵⁰‘ avyakt ’ rūp dvārā , vyakt rūp sē kiyē huē charitrō̃ kā anubhav karnē K|kē sadā śhubh āśhā K|kē dīpak jagāē huē hōtē haĩ .

⁴²Their lamps of the pure hopes ofexperiencing through the avyakt form the activities carried out by the sakar form are constantly ignited.

⁵¹Aisī mēhnat karnē vālō̃ kō , phal dēnē kē liē bāp-dādā kō bhī viśhēṣh yād svataḥ hī ātī hai .

⁴³In order togive them their fruit, BapDada also especially and automatically remembers those who make such effort.

⁵²Isliē āj key|kī yād , āj key|kī good morning va namastē viśhēṣh chārō̃ ōr K|kē nayē-nayē bachchō̃ kō pahlē bāp-dādā dē rahē haĩ .

⁴⁴Therefore,the remembrance of today, the good morning, love and remembrance of today from BapDada is, first of all, especiallyfor the new children all around.

⁵³Sāth mē̃ , sab bachchē tō hai hī̃ .

⁴⁵As well as this, all are Baba's children.

⁵⁴Ab vyakt dvārā avyakt milan , sadā kāl tō hō nahī̃ saktā . ⁵⁵Isliē ānē kē bād , jānā hōtā hai .

⁴⁶It is not possible to constantly celebrate theavyakt meeting through the vyakt form and therefore, after coming here, you have to return.

⁵⁶Avyakt rūp mē̃ avyakt mulākāt tō sadākāl kī hai .

⁴⁷However, the avyaktmeeting through the avyakt form can be celebrated all the time.

⁵⁷Aisē vardānī bachchō̃ kō yād-pyār aur namastē .

⁴⁸To such children who are the bestowers of blessings,love, remembrances and namaste. ⁴⁹* * * O M S H A N T I * * *