रविवार 2 फ़रवरी 1975 की अव्यक्त मुरली

⁰> ¹02-02-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 04/09/95 Om Shanti Avyakt BapDada Madhuban 02/02/75

²Sv-cintak , śhubh-chintak aur viśhva-parivartak ³Viśhva-kalyāṇakārī śhiv bābā bōlē  :

¹One who has thoughts of the original self, pure thoughts for others and is a world transformer.

⁴Āj bāpdādā sārī sēnā K|kē vartamān samay K|kē result kō dēkh rahē haĩ .

²Today, BapDada was looking at the result of the present time of the entire army.

⁵Yah result viśhēṣh taur par tīn bātō̃ mē̃ dēkhō .

³He especially saw three stages in the result.

⁶Jaisē mukhya chār subjects haĩ , vaisē hī in chār subjects key|kī result tīn sṭējis mē̃ dēkhī .

⁴Just as you have the four main subjects, in the same way, BapDada saw the result of all four subjects in three stages.

⁷Vē|way tīn sṭējis kaun-sī haĩ  ?

⁵What are those three stages?

⁸Pahlī stage - svayã kē prati sv-cintak kitnē banē haĩ  ?

⁶First stage: To what extent you have become one who has thoughts of the original self.

⁹Dūsrī stage hai - samīp sambandh va samparka mē̃ śhubh-chintak kitnē banē haĩ  ?

⁷Second stage: To what extentyou have positive and pure thoughts for those who are in close relationship and connection with you.

¹⁰Tīsrī stage hai - viśhva sēvā kē prati . ¹¹Usmē̃ viśhva-parivartak kahā̃ tak banē haĩ  ?

⁸Third stage: Interms of world service, to what extent you have become a world transformer.

¹²Parivartan key|kī stage va percentage kahā̃ tak pratyakṣha rūp mē̃ huī hai  ?

⁹To what extent there is the stage and towhat percentage the transformation is clearly visible.

¹³In tīnō̃ sṭējis key|kī result sē chārō̃ hī subjects kā result spaṣhṭ hō jātā hai . ¹⁴Mukhya taur par tō pahlī stage - sv-cintak kahā̃ tak banē haĩ  ?

¹⁰Through the result of these three stages, the result of all foursubjects becomes very clear. ¹¹Baba especially checked the first stage: to what extent have you become one who has thoughts of the original self?The result of all three subjects is based on this.

¹⁵- is par hī tīnō̃ subjects kā result ādhārit hai .

¹²Check how long you maintained thoughts of the original selfthroughout the day.

¹⁶Sārē din mē̃ check karō ki sv-cintak kitnā samay rahtē haĩ  ?

¹³Because of being a world transformer, you continue to make plans for world transformation, andyou also fix a time.

¹⁷Jaisē viśhva-parivartak bannē K|kē kāraṇ viśhva-parivartan K|kē plans banātē rahtē hō , samay bhī niśhchit kartē hī rahtē hō , vidhi dvārā vr̥iddhi K|kē bhinn-bhinn plans va saṅkalp bhī chaltē hī rahtē haĩ , aisē hī sv-cintak ban , sampūrṇ bannē key|kī vidhi her|har rōj nayē rūp sē , naī yuktiyō̃ sē sōchtē hō  ?

¹⁴By using the right method, you also continually have different thoughts and plans for expansion.So too, do you become one who has thoughts of your own original self and think every day about new ways and newyuktis of how to become perfect? ¹⁵According to the result, you create more plans for the third stage. ¹⁶You sometimeshave zeal and enthusiasm for creating plans for the first stage. ¹⁷Or, sometimes, time pulls your attention or somecircumstance or the result of a particular subject pulls your attention.

¹⁸Rijalṭ-pramāṇ tīsrī stage K|kē plēnsa jyādā banātē hō .

¹⁸However, this attention remains intense only fora temporary period.

¹⁹Pahlī stage K|kē plēnsa K|kē liyē kabhī-kabhī umaṅg va utsāh mē̃ jātē hō va kabhī-kabhī samay attention khiñcavātā hai va kōī samasyā va kisī subject kā result attention khiñcavātī hai , lēkin vah attention tīvra-gati K|kē svarūp mē̃ alp-kāl rahtā hai .

¹⁹In the result of the second stage, there is a slightly greater percentage of those who have pure and positive thoughtsfor others than of those who have thoughts of the original self. ²⁰However, there cannot be success or completion of thetask or the perfection of one's stage until the speed of the first stage has accelerated. ²¹For this, create plans for the self.

²⁰Second sṭēj-śubh-cintak key|kī result sv-cintak sē kuchh percent vartamān samay jyādā hai .

²²Of course there is temporary progress through programmes, but the method to have permanent progress is to becomeone who has thoughts of the original self.

²¹Lēkin saphaltā va kārya key|kī sampannatā va svayã key|kī sthiti key|kī sampūrṇtā , jab tak first stage fast rūp K|kē result tak nahī̃ pahaū̃cī hai , tab tak nahī̃ hō saktī .

²³At the present time, the speed of your effort should be in the form of concern for effort rather than just thinking aboutmaking that effort. ²⁴Of course you create special programmes for service, and day and night you are concerned as tohow to make it successful and in this you make your day and night equal.

²²Uskē liyē svayã kē prati svayã kā hī plan banāō .

²⁵However, this concern is a concern thattakes the form of happiness; it is a concern that finishes all other concerns. ²⁶Just as you tie yourself in one purebondage in order to free yourself from all other relationships, and although it is called a bondage, it makes you freefrom bondage, in the same way, although you may call this a concern, in fact, it brings you the attainment of theinheritance from the Father. ²⁷Similarly, through this concern, you are easily able to create the stage of beingconstantly content, cheerful and like a lotus flower. ²⁸At present, you have the thought of how it should be and you even think that it isn't according to what it should be.Your thinking is in the form of, "It should be like this; I should do this; this is how I should do it; I should do this".However, you have to become and live the form of your concern; you have to become this and make others this also.To say, "It should be like this", is not the form your concern should take.

²³Programme sē progress hōtī hai , yah alpkāl key|kī unnati avaśhya hōtī hai lēkin sadākāl key|kī unnati kā sādhan hai - sv-cintak bannā . ²⁴Vartamān samay-pramāṇ purūṣhārth key|kī gati chintan K|kē bajāy chintā K|kē svarūp mē̃ hōnī chāhiē .

²⁹Unless you adopt a special method foryourself, you will not be able to have that form of concern. ³⁰Do you know what the special method for this is?Because of having adopted the right method, what new things will you do through which you will be able to seesuccess? ³¹By following the old methods, even the form of that old method no longer remains, but what else remainsinstead?

²⁵Sēvā K|kē viśhēṣh programme tō banātē hō , din-rāt chintā bhī rahtī hai ki kaisē saphal karē̃ aur uskē liē bhī din-rāt samān kar dētē hō .

³²Why is there carelessness some time after you start to do something? ³³The main reason is that, even now, the intellectdoesn't have complete faith in the completion of time.

²⁶Lēkin yah chintā sukh svarūp chintā hai .

³⁴Because of not having this fixed, you remain carefree.

²⁷Anēk prakār key|kī chintāō̃ kō miṭānē vālī yah chintā hai . ²⁸Jaisē sarv - bandhanō̃ sē chhūṭnē kē liē ēk śubh-bandhan mē̃ svayã kō bāndhtē hō , is bandhan kā nām bhalē hī bandhan hai lēkin banātā yah nirbandhan hī hai . ²⁹Aisē hī iskā nām chintā hai lēkin prāpti bāp dvārā varsē kī hai .

³⁵Just asyou stop being carefree about your service plans from the moment you fix a time, in the same way, if you fixed a timefor your own progress, you would experience a special result from that also, would you not? ³⁶When you fixed aspecial month for staying on the pilgrimage of remembrance, you saw the practical fruit of success of the accuratemethod resulting in the special atmosphere.

³⁰Aisē hī is chintā sē sadā-santuṣṭa , sadā-harṣit aur sadā kamal-puṣpa samān rahnē key|kī sthiti athavā stage sahaj ban jātī hai . ³¹Vartamān samay saṅkalp tō uṭhtā hai aur chintan tō chaltā hai ki kaisā hōnā chāhiē lēkin jaisā hōnā chāhiē , vaisā hai nahī̃ .

³⁷In the same way, how will you become an embodiment of success unlessyou fix a time for your own progress? ³⁸That is, by such­and­such a time, you should become embodiment of successin terms of these specialities, or that according to the time, you definitely have to become one who maintains thoughtsof the original self and who also has positive thoughts for others.

³²Yah hōnā chāhiē , yah karnā chāhiē , aisē karē̃ , yah karē̃ - yah tō chintan kā rūp hai .

³⁹So, unless you become your own teacher and tieyourself in this bondage, you will not be able to free other souls from all their bondages. ⁴⁰Do you understand?

³³Lēkin chintā kā svarūp chalnā aur karnā hōtā hai , bannā aur banānā hōtā hai , ‘ hōnā chāhiē ’ - yah chintā kā svarūp nahī̃ hai .

⁴¹What will you do now? ⁴²Just as for service, you have special weeks or months for different topics, in the same way,together with service, also fix a time for your own self on the basis of using different yuktis.

³⁴Jab tak svayã kē prati viśhēṣh vidhi kō nahī̃ apnāyā hai , tab tak vah chintā kā svarūp nahī̃ hōgā .

⁴³This year is for makingsuch special effort. ⁴⁴Of course, time is getting shorter, but, as you progress further, you will have even less time foryour own self.

³⁵Yah viśhēṣh vidhi kaun-sī hai  ? ³⁶Yah jāntē hō  ? ³⁷Kaunsī naī bātē̃ karē̃gē  ?

⁴⁵What will you do then? ⁴⁶People today say that previously, at least they used to have time, but that theydon't have even that time now.

³⁸Jō vidhi key|kī siddhi dikhāī dēvē  ?

⁴⁷In the same way, you should not complain about yourself like this later on, saying thatyou did not do whatever you had to do for your own self, because the closer the time comes, the more your time willbe used in distributing the prasad (holy food) of the great donation and blessings to all souls of the world. ⁴⁸This is whythere is not a lot of time left for being one who maintains thoughts of the original self. ⁴⁹Achcha. ⁵⁰To such great donors and the bestowers of all blessings; to those who maintain thoughts of the original self and whohave pure and positive thoughts for others; to those who are constantly merciful towards all the souls of the world; tothe master oceans of all powers; to the souls who are instruments to bring benefit to the world through their everythought and word; to such victorious souls, BapDada's love, remembrance and namaste.

³⁹Purānī vidhi tō kartē-kartē vidhi kā rūp hī na rahā hai .

⁵¹Personal meeting with a group. ⁵²Those who are close become equal.

⁴⁰Bākī kyā rah gayā hai  ?

⁵³Just as you are physically close, in the same way, are you those who reside onBapDada's heart­throne by having deep love for Him? ⁵⁴Just as you are physically close, in the same way, are youclose in your mind? ⁵⁵Just as the foreigners are physically far away, and yet are constantly close in their mind, and areconstant companions of BapDada, that is, they are constant companions of BapDada and experience His company atevery moment, in the same way, do you experience constantly being a detached observer and fulfilling yourresponsibility of that relationship? ⁵⁶Just as the gopikas in bondage are constantly lost in Baba's remembrace saying,"Baba, Baba", in their every breath and every thought, and just as those outside have the eagerness to celebrate ameeting, in the same way, do you constantly have that pull to stay in remembrance at every moment or do youmaintain an ordinary awareness?

⁴¹Karnē K|kē kuchh samay kē bād albēlāpan kyō̃ hōtā hai  ?

⁵⁷You haven't just become content with the thoughts, "I belong to Baba anyway.

⁴²Mukhya bāt yahī hai ki ab tak samay key|kī samāpti kā buddhi mē̃ niśhchay nahī̃ hai .

⁵⁸Iam close to Baba anyway. ⁵⁹I have surrendered to Baba already and mine is one Baba alone", have you?

⁴³Niśhchit na hōnē K|kē kāraṇ niśhchinta rahtē hō  !

⁶⁰Do you experience fire in your love for Baba?

⁴⁴Jaisē service K|kē plans kā samay niśhchit kartē hō , tab sē niśhchinta rahnā samāpt hō jātā hai , aisē hī svayã key|kī unnati kē prati bhī agar samay niśhchit kartē hō tō uskā bhī viśhēṣh result anubhav kartē hō na  ?

⁶¹Is it such a fire of deep love that you are able to burn your own pastsanskars and nature and also burn the sorrowful sanskars and nature of others? ⁶²Of course you transform sanskarsthrough knowledge or through love or connection, but that takes time. ⁶³A sanskar that is just terminated can emergeagain.

⁴⁵Jaisē viśhēṣh mās yād kī yātrā K|kē programme kā niśhchay kiyā tō chārō̃ ōr viśhēṣh vāyumaṇḍal aur result , vidhi kā siddhi svarūp pratyakṣha phal K|kē rūp mē̃ dēkhā .

⁶⁴However, now is the time to burn them in the fire of that deep love so that no name or trace of those sanskars remain. ⁶⁵What is the yukti for this liberation? ⁶⁶What is the yukti or match with which you can create this fire of deep love?You ignite a fire with a match.

⁴⁶Aisē hī apnī unnati kē prati jab tak samay niśhchit nahī̃ kiyā hai ki is samay K|kē andar her|har viśhēṣhtā kā saphaltā svarūp bannā hī hai va samay K|kē vātāvaraṇ sē sva-chintan K|kē sāth-sāth śhubh-chintak bhī bannā hī hai , tab tak saphaltā-svarūp kaisē banē̃gē  ?

⁶⁷So what is the match with which to light this fire? ⁶⁸What is the one word? ⁶⁹It is thedetermined thought that even if you die, you are definitely going to do this. ⁷⁰"I should do this, it should happen likethis, I am doing my best, it will happen anyway, of course I have attention and I even realise this".

⁴⁷Nahī̃ tō avahēlanā key|kī samāpti , arthāt sampūrṇtā hō na sakēgī .

⁷¹To think in thisway is like using a match that has already been used.

⁴⁸Svayã kā svayã hī śhikṣhak bankar jab tak svayã kō is bandhan mē̃ nahī̃ bāndhā hai , tab tak anya ātmāō̃ kō bhī sarv-bandhanō̃ sē sadā K|kē liyē mukt nahī̃ kar pāōgē . ⁴⁹Samjhā  ?

⁷²You make effort again and again and you even take a lot oftime, but still the fire doesn't become intense. ⁷³The reason for this is that the seed of your thought is not filled with thestrength of determination, that is, it is empty.

⁵⁰Abhī kyā karōgē  ? ⁵¹Jaisē sēvā mē̃ bhinn-bhinn topics kā saptāh va mās manātē hō , vaisē hī sēvā K|kē sāth-sāth svayã kē prati bhī bhinn-bhinn yuktiyō̃ K|kē ādhār par samay niśhchit karō . ⁵²Yah varṣh aisē khās purūṣhārth kā hai .

⁷⁴Because of this, the reward you desire or whatever you expect of thefuture isn't fulfilled, and as you move along, you have to make a lot of effort and when you see very little success,you become disheartened and so become careless. ⁷⁵This is when you say, "I am doing it, but I can't see any success,and so what can I do if my part is like that?"

⁵³Samay ab bhī cum|kam tō hōtā hī jātā hai parantu aisē hī āgē chalkar svayã kē prati viśhēṣh samay aur hī cum|kam milēgā . ⁵⁴Phir kyā karē̃gē  ?

⁷⁶These are thoughts of disheartenment and carelessness and they arefruitless. ⁷⁷What do you tell everyone is the speciality of the confluence age?

⁵⁵Jaisē āj K|kē manuṣhya yahī kahtē haĩ ki pahlē phir bhī samay miltā thā lēkin ab tō vah bhī samay nahī̃ miltā , aisē hī svayã kā svayã kē prati yah ulāhnā na rah jāyē ki svayã kē prati jō karnā thā vah kiyā hī nahī̃ kyōṅki samay jitnā samīp ātā jā rahā hai , us pramāṇ itnē viśhva key|kī ātmāō̃ kō mahādān aur vardān kā prasād bā̃ṭanē mē̃ hī time chalā jāyēgā .

⁷⁸You tell everyone that the confluence age is theage for making the impossible possible. ⁷⁹This is the age for making possible what the entire world considersimpossible. ⁸⁰A determined thought is to make possible in one second whatever you yourself found difficult orimpossible. ⁸¹To make something that is easy or possible happen practically is not a big thing, but to make theimpossible possible with determined thought is a sign of passing with honour.

⁵⁶Isliyē sv-cintak bannē kā samay jyādā nahī̃ rahā hai . ⁵⁷Achchhā  !

⁸²Now bring about this newness. ⁸³Thenyou will be given marks for this newness.

⁵⁸Aisē sadā mahādānī , sarv vardānī , sv-cintak , aur śhubh-chintak , viśhva key|kī her|har ātmā kē prati sadā merciful , master sarv-śaktiyō̃ K|kē sāgar , saṅkalp aur her|har bōl dvārā viśv-kalyāṇārtha nimit banī huī ātmāō̃ - vijayī ratna ātmāō̃-kē prati bāpdādā kā yād-pyār aur namastē  !

⁸⁴Students look at their total marks to see what percentage they attained ineach subject. ⁸⁵In the same way, you have to check your own result as to which aspect you were in the ascending stage,and on the basis of what effort you had the ascending stage or in which subject you were weak. ⁸⁶You have to look atyour total result. ⁸⁷BapDada constantly congratulates you because this is the greatest day in the world.

⁵⁹Ēk vats kī ōr dēkhtē huē bābā bōlē - din-pratidin thōṛē samay mē̃ saphaltā jyādā dikhāī dē rahī hai , yahī āgē baṛhnē key|kī niśhānī hai .

⁸⁸Nature is yourservant, but do not become a servant of the servant, for the sign of becoming a servant is to experience sorrow. ⁸⁹It iswhen you become a servant to one or another sanskar or nature that you become unhappy.

⁶⁰Sahaj bhī hō aur sāth-sāth mēhnat cum|kam aur phal jyādā - is stage K|kē samīp jā rahē hō na  ?

⁹⁰2) Day by day, you are seeing greater success in a shorter time and this is the sign of moving forward.

⁶¹Jitnā niśhānā samīp dikhāī dētā hai , utnā naśhā automatically hōtā hai . ⁶²Naśhā arthāt khuśhī  !

⁹¹You arecoming close to the stage where it is easy as well as much less hard work for greater success, are you not?

⁶³Yah hai pratyakṣha phal . ⁶⁴Tō ab pratyakṣha phal kā samay hai .

⁹²The closeryou are able to see your aim, the more you automatically experience intoxication.

⁶⁵Bhaviṣhya phal nahī̃ , pratyakṣha phal  !

⁹³Intoxication means happiness.This is the practical, instant fruit.

⁶⁶ ( uparōkta vats nē ēk bahan key|kī tabiyat kā samāchār batāyā ) harṣhit rūp sē yahā̃ hī karm-bhōg kō karma yōg sē chuktu karnā hai .

⁹⁴So now is the time for receiving instant fruit. ⁹⁵Not fruit in the future, but now. ⁹⁶(BapDada was given news of a sister's health.)

⁶⁷Aisā na samajhē ki maĩ service nahī̃ kartī hū̃ - jaisē vāṇī dvārā service kartē haĩ , jitnā ēk bhāṣhaṇ kā result hōtā hai , ussē hajār guṇā jyādā is practical anubhav key|kī service kā result nikaltā hai - aisē samajh kar sākṣhīpan sē hisāb-kitāb chuktū karē tō service bahut hai .

⁹⁷By being cheerful, you have to settle the suffering of karma withkarma yoga. ⁹⁸Don't think that you are not doing any service. ⁹⁹Some may do service through words, but the result ofthis practical service is a thousand­fold greater than whatever would be the result of just one lecture. ¹⁰⁰By thinking inthis way, if you settle your karmic accounts as a detached observer, a lot of service can take place.

⁶⁸Jō hai hī sarvisēbal unkā śhārīrik rōg nimit kāraṇ ban hisāb chuktū hōtā hai lēkin usmē̃ bhī sēvā bharī huī hai .

¹⁰¹For one who isserviceable anyway, physical illness becomes a means for settling karmic accounts, but there is service merged in thatalso.

⁶⁹Yah kōī rest nahī̃ hai balki yah bhī bhinn prakār key|kī sēvā kā chance hai .

¹⁰²This is not just rest for you, but a chance to do a different type of service.

⁷⁰Aisē samajhkar sēvā mē̃ busy rahē tō double phal mil jāyēgā .

¹⁰³If you remain busy in service whilethinking in this way, you will receive double the fruit.

⁷¹Mukti bhī aur sēvā bhī . ⁷²Achchhā  !

¹⁰⁴Achcha. ¹⁰⁵* * * O M S H A N T I * * *