शनिवार 18 जनवरी 1975 की अव्यक्त मुरली - 2

⁰> ¹18-01-75 om shanti avyakt baapdaadaamdhuban

⁰> > 21/08/95 Om Shanti Avyakt BapDada Madhuban 18/01/75 ¹Promise for Transformation ²How do you praise Madhuban?

²madhuban roopi parivartan bhoomi par pavitrata ka vardaan dene vaale shiv baba seva-kendron se aaye hue vatson se bole –

³You call it the land of transformation. ⁴All of you have come to the land oftransformation, the land of blessings. ⁵Do you experience blessings in yourself and in others? ⁶To come here means toreceive blessings and to bring about transformation.

³madhuban ki kya mahima karte ho?

⁷What do you have to transform now?

⁴kehte ho ki yeh parivartan bhoomi hai।

⁸Before you leave here,you have to transform whatever weaknesses and particular sanskars that, from time to time, become obstacles. ⁹Onlythen would it be said that you brought about transformation. ¹⁰You arrive here with special zeal, enthusiasm and deeplove, and so let the fire of your love become so intense here in Madhuban that all waste thoughts, weaknesses and allyour old remaining sanskars are completely burnt in this fire. ¹¹Madhuban is called the great sacrificial fire (maha yagya) of the knowledge of Rudra in which the horse is sacrificed.What does one do in a sacrificial fire?

⁵aap sabhi parivartan bhoomi ya vardaan bhoomi mein aaye hue ho। ⁶svayan mein va anya mein vardaan ka anubhav karte ho?

¹²There is the sacrifice of everything. ¹³When you children wake up at amrit velaevery day, you create a sacrificial fire of love in which you sacrifice your weaknesses.

⁷yahaan aana arthaat vardaan paana,parivartan karna।

¹⁴However, this is the greatyagya. ¹⁵To come to Madhuban means to come to the great yagya.

⁸ab kya parivartan karna hai?

¹⁶Why is Madhuban called the great yagya?

⁹jo vishesh kamjori va vishesh sanskaar samay-pratisam ya vighna roop banta hai, aisa sanskaar va aisi kamjori yahaan parivartan karke jaana hai।

¹⁷Becausehere, there is the fire of the love of many souls at the same time, and so you should take benefit from it. ¹⁸Just as yousometimes make a promise to yourself and you also have a thought, in the same way, do you make a promise toyourself in Madhuban?

¹⁰tabhi kahenge ki svayan mein parivartan laaya।

¹⁹What do you think? ²⁰Do you put such sacrificial offerings into the fire that they finishcompletely for the future?

¹¹vishesh umang, utsaah aur lagan se yahaan tak pahunchte ho to yahaan madhuban mein apni lagan ko aisi agni ka roop banaao ki jis agni mein sarva vyartha sankalp, sarva kamjoriyaan va sab rahe hue puraane sanskaar bhasma ho jaaen।

²¹You should put the greatest sacrificial offerings, and not ordinary offerings, into the greatyagya. ²²Have you sacrificed the offerings into the fire of love of many souls all together? ²³As you are returning fromhere, have you put in the sacrificial offerings or are you taking them back with you? ²⁴Or, are you wondering whichsesame seeds and which grains to offer?

¹²madhuban ko kaha jaata hai - ashvamegh roodra-gyaan mahaayagya।

²⁵Do you check every time you come to the great yagya whether you have putany offerings in or not?

¹³yagya mein kya kiya jaata hai?

²⁶Have you surrendered them completely or are you going to take them back with you?

¹⁴svaaha kiya jaata hai।

²⁷Are the offerings sacrificedcompletely or do they still remain?

¹⁵aap bachche bhi amrit vele uth roj yagya rachte ho lagan ki agni ka।

²⁸You don't still think that they will be useful in the old world, do you? ²⁹It happensthat if a person is weak he would pull his hand back.

¹⁶jis lagan roopi agni mein apni kamzori svaaha karte ho।

³⁰If the person sacrificing something is weak, then because of theheat, half of what is being sacrificed would fall into the fire and half spills outside the fire.

¹⁷lekin yeh mahaayagya hai।

³¹Here also, you wonderwhether you should do it or not.

¹⁸madhuban mein aana maana mahaayagya mein aana।

³²"Will it be possible or not? ³³Will I be able to do this or not?"

¹⁹madhuban ko kyon mahaayagya kaha hai?

³⁴You keep moving thehand of your intellect backwards and forwards.

²⁰kyonki yahaan anek aatmaon ki lagan ki agni ka samooh hai।

³⁵This is why you can't make the complete sacrifice; some things stillremain and the offerings spill.

²¹to iska laabh uthaana chaahiye na।

³⁶When there isn't the total sacrifice, there isn't complete success.

²²jaise kai baar svatah pratigya karte ho, sankalp lete ho, vaise hi madhuban mein aap bhi aisi pratigya karte ho, sankalp lete ho?

³⁷Then you think a lot,but do very little, and so you receive less fruit. ³⁸At first, when you have little courage and your thought isn't powerful,there isn't that power in the actions you perform and therefore, there is very little fruit received.

²³kya samajhte ho?

³⁹What do you dothen?

²⁴kya aisi aahuti daalte ho jo aage ke liye samaapta ho jaaye?

⁴⁰You spill half here and half somewhere else. ⁴¹So that doesn't bring any success, does it?

²⁵mahaayagya mein maha aahuti daalni chaahiye।

⁴²What is the result ofall of you? ⁴³Were you successful?

²⁶saadhaaran aahuti nahin। ²⁷anek aatmaon ke lagan ki agni ki saamoohik aahuti daali hai?

⁴⁴Were you able to make the complete sacrifice or did it spill out? ⁴⁵For it to spillmeans these things still remain.

²⁸yahaan se jaate ho, daal kar jaate ho ya ab vaapis li hai ya sochte ho ki kis prakaar ke til va jau daalen?

⁴⁶Now, whatever you have thought about, you have to bring that about in yourselfpractically so that, as from today, the weakness will not emerge again.

²⁹yeh check (jaanch) karte ho ki jitni baar mahaayagya mein aate ho to mahaayagya mein aahuti daalte ho।

⁴⁷Do you have the courage to sacrifice themcompletely or are you lacking this? ⁴⁸"What if destruction doesn't take place? ⁴⁹If heaven doesn't come, will I reachthere or not?

³⁰sampoorn samarpan hue ho ya vaapis le jaate ho?

⁵⁰What will people say?" ⁵¹Do not be clever in this way. ⁵²This is the condition of everyone.

³¹aahuti sampoorn samarpan ho jaati hai ya rah jaati hai?

⁵³You put yourhand forward very easily, but when you feel the heat, you pull it back.

³²kya aisa to nahin sochte ki yeh puraani duniya mein kaam aayegi?

⁵⁴You have the courage but when the slightestobstacle comes, you step backwards.

³³aisa hota hai, kamzor aadmi haath kheench lete hain।

⁵⁵What would become of such souls? ⁵⁶You know about liberation and salvation,do you not?

³⁴agar aahuti daalne vaale kamzor hon to sek (taao) hone ke kaaran, aadhi aahuti baahar,aadhi andar rah jaati hai।

⁵⁷If someone doesn't do this even whilst being knowledge­full, what would you say to this? ⁵⁸If you take somethingback, what would become of you?

³⁵yahaan bhi sochte hain ki karen ya na karen?

⁵⁹What would you say if someone deliberately doesn't do this?

³⁶hoga ya nahin hoga;kar sakenge ya nahin kar sakenge?

⁶⁰Even whilst beingthe form of light and might, why are they not able to do this? ⁶¹What is the reason for this?

³⁷to buddhi roopi haath aage-peechhe karte rehte ho। ³⁸isliye sampoorn svaaha nahin hote ho; kinaara rah jaata hai,bikhar jaata hai।

⁶²OK, you have theknowledge intellectually; you also have the understanding of it; you know it, but you don't know how to put theknowledge into a practical form and merge it within yourself.

³⁹jab sampoorn svaaha nahin to sampoorn saphal nahin hota।

⁶³You have the food and you also eat it, but it is onething to eat it and another thing to digest it.

⁴⁰sochte jyaada ho, karte kam ho। ⁴¹to phal bhi kam milega। ⁴²pahle himmat kam hai,sankalp powerful nahin hai,to karma mein bal bhi nahin hoga aur iseelie phal bhi kam hi hoga।

⁶⁴You do not merge this within yourself; you can't digest it and so youdon't get its juice and you don't receive any energy. ⁶⁵If you just taste something with your tongue, you won't be ableto create juice, and so you won't receive any energy.

⁴³phir kya karte ho? ⁴⁴aadha yahaan aadha vahaan bikher dete ho।

⁶⁶Only when you merge it within yourself can you become anembodiment of power.

⁴⁵to saphalta nahin hui na! ⁴⁶abhi aap sab ko result kya hui? ⁴⁷saphalta hui?

⁶⁷If you don't merge it within yourself, you have only tasted it with your tongue, whereas whenyou merge it, you receive power.

⁴⁸yagya mein sampoorn aahuti rahi ya bikhar gai। ⁴⁹aap sabki ab ki result bikharna - maana rah gaya hai।

⁶⁸You experienced the sweetness by listening, you understood it; you understood itbut didn't merge it and you didn't put it into a practical form.

⁵⁰abhi to jo sochna hai woh practical mein bhar karke jaana hai ki aaj se yeh kamzori phir nahin aayegi।

⁶⁹Only when it is revealed through your dharna and whenyou have created sanskars with it will the practical form of success be visible. ⁷⁰What does it mean to be knowledge­full?

⁵¹sampoorn samarpan karne ka saahas hai ya kam hai?

⁷¹To be knowledge­full means that every physical organ should be full of knowledge.

⁵²vinaash na hua to? ⁵³svarga na aaya phir?

⁷²You should know whatyou have to do and what you mustn't do.

⁵⁴pahunchenge ya nahin? ⁵⁵phir log kya kahenge?

⁷³Will there then be any question of being deceived?

⁵⁶aise hoshiyaar nahin banna।

⁷⁴Your eyes and attitudewill not be deceived then.

⁵⁷sab ki yahi haalat hai! ⁵⁸sahaj haath aage badhaate hain।

⁷⁵When the soul becomes enlightened with knowledge, all knowledge becomes merged in allthe physical organs.

⁵⁹sek aata hai to haath kheench lete ho। ⁶⁰himmat aati hai,thoda-sa vighna aata hai to kadam peechhe chal padte hain।

⁷⁶Just as you are filled with energy by eating food and you are able to work on the basis of thatenergy, so you now have to merge knowledge into yourself.

⁶¹aison ki gati kya hogi?

⁷⁷Make every physical organ knowledge­full.

⁶²gati-sadgati ko bhi to jaante ho na?

⁷⁸You come here every year and you say that you will now do this.

⁶³knowledgeful hote hue agar koi na kare to kya kahenge?

⁷⁹You return from here having made a promise.When will you fulfil this promise? ⁸⁰What is the reason?

⁶⁴inko vaapis liya to kya gati hogi?

⁸¹Why is there a difference in what you think and what youdo? ⁸²What is the reason for this?

⁶⁵jaan-boojh karke bhi agar na kare to kya kahenge?

⁸³You think of doing something completely, but you are only able to do it by halfःwhat is the reason for this difference?

⁶⁶light roop aur might roop hote hue bhi kyon nahin kar paate ho?

⁸⁴You create many plans, you have a lot of enthusiasm and you make a promisewith full understanding.

⁶⁷kaaran kya hai? ⁶⁸knowledge tumhaari buddhi tak hai;samajh tak hai।

⁸⁵All types of situations will come, but there is a difference between the understanding and thepractical.

⁶⁹theek hai - jaante ho, lekin knowledge ko practical mein laana aur samaana nahin aata hai।

⁸⁶What is the reason for this? ⁸⁷If you go from here having sacrificed all your sanskars, then where do they allemerge from?

⁷⁰bhojan hai, khaate bhi hain।

⁸⁸Why do they return if you have sacrificed them?

⁷¹parantu khaana alag baat hai, kha kar hajam karna alag baat hai।

⁸⁹What is the reason for body consciousness andcarelessness to return?

⁷²samaate nahin ho,hajam nahin hota,ras nahin banta aur shakti nahin milti। ⁷³jeebh tak kha liya to ras nahin banega,shakti nahin milti।

⁹⁰The reason is that, just as after sowing seeds, you look after them carefully, so you go fromhere with the thought of sacrificing them, but together with the thought, you need to take care of it, and you don't takethe care that you should.

⁷⁴samaane ke baad hi shakti ka swaroop banta hai। ⁷⁵samaaya nahin to jeebh-ras hai।

⁹¹According to the time, you need to take the necessary care of it, but you sow the seed andthen become careless.

⁷⁶samaaya to shakti hai। ⁷⁷sunne ka ras aaya, samajh mein aaya, samjha kintu samaaya nahin, practical mein nahin laaya।

⁹²You thinkः Now that you have given it to Baba, Baba has to look after it, that it is Baba's dutynow. ⁹³You do not sustain it. ⁹⁴You need to pay attention to your thoughts and words.

⁷⁸jitna dhaarna mein aata hai, sanskaar ban jaata hai tab hi practical saphalta ka swaroop dikhaai padta hai।

⁹⁵Just as after sowing a seed, youwater it so that it ripens, and you have to water it every day, in the same way, you have to revise the seed of yourthought. ⁹⁶You lack this and then you become free from any concern; you leave it up to Baba.

⁷⁹knowledgeful ka arth kya hai?

⁹⁷What would you callthose who are not concerned?

⁸⁰knowledgeful ka arth hai harek karmendriyon mein knowledge sama jaae। ⁸¹kya karna hai aur kya nahin?

⁹⁸They become those who love rest and comfort. ⁹⁹You should not be those who havesanskars of loving rest and comfort, but those whose thoughts are filled with concern.

⁸²to dhokha khaane ki baat rahegi?

¹⁰⁰There should be concern foreach and every sanskar.

⁸³okhe aur vritti dhokha nahin khaayengi jab aatma mein knowledge aa jaati hai to sarva indriyon mein knowledge sama jaati hai।

¹⁰¹The stain of something missing in even one aspect of your effort is visible as a very big stain. ¹⁰²Then there is always the thought that even one small stain will reduce your value.

⁸⁴jaise bhojan se shakti bhar jaati hai to shakti ke aadhaar se kaam hota hai।

¹⁰³Your thoughts should be in theform of concern. ¹⁰⁴If they are not this, then there is carelessness.

⁸⁵abhi knowledge ko samaana hai।

¹⁰⁵You say something, but you don't do it.

⁸⁶harek karmendriyon ko knowledgeful banaao। ⁸⁷har varsha aate ho, kehte ho ki abhi karoonga।

¹⁰⁶At the end,you will have to put into a practical form the yukti given, but now the sanskars of rest and comfort of the deity stageare pulling you more.

⁸⁸vaayda karke jaate ho। ⁸⁹abhi kab poora hoga? ⁹⁰kya kaaran hai?

¹⁰⁷The sanskars of the confluence­aged Brahmins, which are of the embodiment of renunciation,are not in an emerged form so much.

⁹¹jo tum sochte ho aur jo karma karte ho, usmein antar kyon?

¹⁰⁸Without renunciation, you cannot create your fortune. ¹⁰⁹To think, "Achcha, I willdo it later.

⁹²kaaran kya? ⁹³sochte ho full karne ki baat, aur hoti hai aadhi -itna antar padne ka kaaran kya hai?

¹¹⁰I will see about it later." are sanskars of one who loves rest and comfort. ¹¹¹One who says, "I will definitely do it now." are the sanskars of a Brahmin.

⁹⁴plan bhi khoob rachte ho, umang bhi khoob laate ho aur samajh kar vaayda karte ho।

¹¹²In a worldly study, those who haveconcern for their study are the ones who pass, because they are even ready to lose their sleep. ¹¹³How can those wholove rest and comfort pass?

⁹⁵sab baaten aayengi hi, lekin practical aur samajh mein antar aa jaata hai - iska kaaran kya hai? ⁹⁶sanskaaron ki aahuti karke jaate ho, phir sab kahaan se aaya?

¹¹⁴Are you still thinking about it or are you going to do it practically? ¹¹⁵You should beconcerned, you should have pure thoughts, and have the concern to become perfect, the concern to remove yourweaknesses and the concern to give practical instant fruit. ¹¹⁶Achcha.

⁹⁷svaaha karke jaate ho phir kyon aata hai? ⁹⁸deh-abhimaan,albelaapan vaapis kyon laut aata hai,kaaran kya hai?

¹¹⁷Personal Group meetingःJust as you know the importance of BapDada very well, do you know just as well the importance of the confluence­aged Brahmin birth and the elevated part of you, the elevated soul?

⁹⁹kaaran hai ki sankalp karke jaate ho svaaha karne ka,lekin sankalp ke saath-saath (jaise beej bote ho,baad mein sambhaal karte ho) parantu ismen jo sambhaal chaahiye woh sambhaal nahin rakhte ho।

¹¹⁸Just as the Father is so great, in the same way,those souls who have a good connection and a part with the Father at every step and in every divine activity are alsojust as great. ¹¹⁹By taking every step whilst knowing this greatness very well, you automatically attain multimillions atevery step, because everything depends on your awareness.

¹⁰⁰samay-pramaan unki aavashyakta rakhni chaahiye, aap beej daal kar albele ho jaate ho।

¹²⁰Does your awareness constantly remain powerful andelevated or is it sometimes great and sometimes ordinary?

¹⁰¹sochte ho ki baba ko diya, ab baba jaane, yeh baba ka kaam hai।

¹²¹Whatever someone is, he always conducts himself whilstbeing aware of who he is.

¹⁰²aap uski paalna nahin karte ho।

¹²²It isn't that he is sometimes aware and sometimes unaware.

¹⁰³to vaacha aur mansa par attention chaahiye। ¹⁰⁴jaise beej bo kar paani daalte ho ki beej pakka ho jaaye। ¹⁰⁵beej ko roj-roj paani dena hota hai,vaise hi sankalp roopi beej ko revise karna hai।

¹²³In the same way, since you arethe elevated Brahmins, since you are the most elevated souls of the world and the special actors, why does theawareness of the form of this last birth, of your position and of your occupation sometimes remain special andsometimes become ordinary? ¹²⁴Why is there constant fluctuation?

¹⁰⁶usmein kami rah jaati hai aur aap nishchinta ho jaate ho - aaraam pasand ho jaate ho।

¹²⁵Do you know the reason for this? ¹²⁶Since youroriginal form and your birth are so elevated, why do you forget the greatness of your life and your birth?

¹⁰⁷aaraam pasanda ke sanskaar nahin,magar chintan ka sankalp hona chaahiye,ek-ek sanskaar ki chinta lagni chaahiye।

¹²⁷You canonly forget when you create another form to play a temporary part. ¹²⁸Because that is not your original form, there isalways awareness and forgetfulness.

¹⁰⁸purooshaartha ki ek bhi kami ka daag bahut bada dekhne mein aata hai।

¹²⁹But why do you forget here? ¹³⁰Because of body consciousness. ¹³¹Why is therebody consciousness?

¹⁰⁹phir hamesha khyaal aata hai ki chhota-sa daag meri value kam kar dega।

¹³²You have known about all these reasons for a long time, and yet, even whilst knowing this, youare not able to find a solution.

¹¹⁰chintan chinta ke roop mein hona chaahiye।

¹³³This is because you lack power and determination.

¹¹¹woh nahin to albelaapan hai। ¹¹²kehte ho, karte nahin ho।

¹³⁴You have even known about thisfor a long time, so why are you still not able to find a solution?

¹¹³jo peechhe ki yukti hai use practical mein laao, aaraam-pasandi devta stage ka sanskaar hai,woh jyaada kheenchata hai।

¹³⁵Because of experiencing the same thing again andagain, transformation should be easy and for all time. ¹³⁶In a worldly way, you can tell when there has been damage and when the result hasn't been good because of it.

¹¹⁴sangamayug ke brahman ke sanskaar jo tyaag moorta ke hain, woh kam emerge hote hain।

¹³⁷Onceyou have been deceived, you ensure that you look after yourself. ¹³⁸You don't allow yourself to be deceived again andagain, do you?

¹¹⁵tyaag-bina bhaagya nahin banta achha,kar lenge,dekha jaayega - yeh aaraam pasandi ke sanskaar hain।

¹³⁹What happens because of body consciousness or because of being under the influence of a particularweakness? ¹⁴⁰You have experienced this many times.

¹¹⁶‘‘zaroor karoonga’’,ye braahmanpan ke sanskaar hain।

¹⁴¹If you allow yourself to be deceived even after havingexperienced this, what can one say?

¹¹⁷laukik padhaai mein jisko chinta rehti hai, woh paas hota hai।

¹⁴²This proves that you do not conduct yourself in the awareness of your greatness.Why do you forget your greatness?

¹¹⁸uski neend fit jaati hai।

¹⁴³What is the reason for this?

¹¹⁹jo aaraam-pasanda hain ve paas kya honge?

¹⁴⁴It is because you do not seat yourself on the seat ofthe stage of a destroyer of obstacles, one who finishes all situations, and on the seat of your original stage and positionwhich BapDada has given you at the confluence age. ¹⁴⁵You get off your seat and come down again and again. ¹⁴⁶Bybeing seated on the seat, you are automatically able to maintain this awareness of your stage of self­respect. ¹⁴⁷In alokik way also, when you receive the seat of an ordinary soul, your self­respect increases and you automaticallystabilise yourself in that stage of intoxication.

¹²⁰abhi sochte ho ki practical karna hai। ¹²¹chinta lagni chaahiye, shubh chintan, sampoorn banne ki chinta, kamjori ko door karne ki chinta aur pratyaksha phal dene ki chinta।

¹⁴⁸In the same way, constantly remain on your seat and you will be ableto maintain your self­respect in your awareness. ¹⁴⁹Do you understand? ¹⁵⁰To come off the seat means, instead of having remembrance, to become forgetful.

¹²²is murli ke vishesh gyaan-bindu

¹⁵¹Check that you remain on yourelevated seat.

¹²³1. madhuban hai avinaashi roodra gyaan mahaayagya।

¹⁵²By sitting on the seat, you are automatically able to transform your sanskars and actions.

¹²⁴is mahaayagya mein apni lagan ko aisi agni banaao jis agni mein sab vyartha sankalp,sarva kamjoriyaan va sab rahe huye puraane sanskaar bilkul bhasma ho jaayen।

¹⁵³Do youunderstand? ¹⁵⁴Words of weakness are not the language of Brahmin souls. ¹⁵⁵So why do you use the language of shudras? ¹⁵⁶You have the intoxication of your land and your language, do you not?

¹²⁵2. buddhi mein knowledge to hai lekin knowledgeful nahin bane ho।

¹⁵⁷Why do you forget your own language anduse someone else's language? ¹⁵⁸So now bring about this transformation.

¹²⁶knowledgeful ka arth hai ki har ek karmaindriyon mein knowledge sama jaaye।

¹⁵⁹First of all, check yourself and then speak. ¹⁶⁰Set yourself on your seat and then create thoughts and perform actions.

¹²⁷to jaise bhojan khaane se,saath hi samaane arthaat hajam karne se shareer mein shakti aati hai vaise hi tumhaari aatma shaktishaali banti hai।

¹⁶¹By sitting on this seat, you automaticallyreceive the blessing of being elevated. ¹⁶²So why do you let go of the seat that is blessed and labour instead? ¹⁶³Then afterlabouring, you become tired and you become disheartened.

¹²⁸3. jitna gyaan dhaarna mein aata hai woh sanskaar ban jaata hai tab hi practical saphalta ka swaroop dikhaai padta hai।

¹⁶⁴Therefore, now adopt the easy method. ¹⁶⁵Do youunderstand! ¹⁶⁶Achcha. ¹⁶⁷* * * O M S H A N T I * * *