रविवार 9 फ़रवरी 1975 की अव्यक्त मुरली

⁰> ¹09-02-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 25/9/95 Om Shanti Avyakt BapDada Madhuban 07/02/75

²Ādhyātmik śhaktiyō̃ dvārā viśhva-parivartan kaisē  ?

¹How world transformation can take place through spiritual power.

³Nirbal ātmāō̃ kō śaktivān banānē vālē , sarvśhaktivān śhiv bābā bōlē - ⁴Svayã kō aśharīrī ātmā anubhav kartē hō  ?

²Do you consider yourself to be a bodiless soul? ³Do you experience yourself to be a powerful soul who makes yourbody perform whatever actions you want?

⁵Is śharīr dvārā jō chāhē vahī karma karānē vālī tum śhaktiśhālī ātmā hō-aisā anubhav kartē hō  ? ⁶Is śharīr K|kē mālik karmēndriyō̃ dvārā karma karānē vālē , in karmēndriyō̃ sē jab chāhō tab nyārē svarūp key|kī sthiti mē̃ sthit hō saktē hō  ?

⁴Are you able to stabilise yourself in the form of being the master of yourbody, one who makes the physical organs perform actions, and who then becomes detached from those physicalorgans when you want?

⁷Arthāt rājyōg key|kī siddhi - karmēndriyō̃ K|kē rājā bannē key|kī śhakti prāpt kī hai  ?

⁵That is, have you attained the success of Raj Yoga which is the power to be a ruler of thephysical organs?

⁸Rājā va mālik kabhī bhī kōī karmēndriy K|kē vaśhībhūt nahī̃ hō saktā .

⁶A ruler or a master can never be influenced by any physical organ.

⁹Vaśhībhūt hōnē vālē kō mālik nahī̃ kahā jātā .

⁷Someone who is influencedcannot be called a master.

¹⁰Viśhva K|kē mālik key|kī santān hōnē K|kē nātē , jab bāp viśhva kā mālik hō aur bachchē apnī karmēndriyō̃ K|kē mālik na hō̃ , tō kyā kahē̃gē  ?

⁸You are a child of the Master of the World; so when the Father is the Master of the World,what would you say if the child were not a master of his own physical organs?

¹¹Mālik K|kē bālak kahē̃gē  ?

⁹Would you be called a child of theMaster?

¹²Nām hō master sarvśhaktivān aur svayã kō mālik samajh kar chal nahī̃ sakē tō kyā master sarvśhaktivān huē  ?

¹⁰If you are called a master almighty authority and yet you are not able to conduct yourself as a master, areyou a master almighty authority?

¹³Ham master sarv - śaktivān haĩ - yah tō pakkā niśhchay hai nā , ki yah niśhchay bhī abhī hō rahā hai  ?

¹¹You have the firm faith that you are a master almighty authority, do you not? ¹²Or,are you still developing this faith?

¹⁴Niśhchay mē̃ kabhī percentage hōtī hai kyā  ?

¹³Can there be a percentage in your faith?

¹⁵Bāp K|kē bachchē tō haĩ hī nā  ?

¹⁴You are a child of the Father, are younot?

¹⁶Aisē thōṛē hī 90 % haĩ aur 10 % nahī̃ hai .

¹⁵You would not say that you are ninety per cent His child and not ten per cent?

¹⁷Aisā bachchā kabhī dēkhā hai  ?

¹⁶Have you ever seen such a child?

¹⁸Niśhchay arthāt 100 % niśhchay .

¹⁷Faith means one hundred per cent faith.

¹⁹Aisē 100 % niśhchay-buddhi bachchō̃ key|kī pahlī niśhānī kyā hōgī  ?

¹⁸What would be the first sign of such children who have one hundred per cent faith?

²⁰Niśhchay-buddhi key|kī pahlī niśhānī hai - vijayī .

¹⁹The first sign of one who hasfaith in the intellect is victory.

²¹Kahāvat bhī hai - niśhchay buddhi vijayanti .

²⁰It is also said: Those who have faith in the intellect are victorious.

²²Vijay milēgī kaisē  ?

²¹How will youattain victory?

²³Niśhchay sē .

²²Through faith.

²⁴Tō nirantar is niśhchay kī smr̥iti ki - maĩ master sarvśhaktivān hū̃ yah smr̥iti rahtī hai  ?

²³Do you constantly have the awareness that you are a master almighty authority andalso have faith in this awareness?

²⁵Smr̥iti K|kē binā samarthī thōṛē hī āyēgī  ?

²⁴How can there be power without this awareness?

²⁶Vijayī hōnē kā ādhār hai - smr̥iti .

²⁵The foundation of beingvictorious is awareness.

²⁷Agar smr̥iti kamzōr hōgī , nirantar nahī̃ hōgī aur smr̥iti powerful nahī̃ hōgī tō vijayī kaisē hōṅgē  ?

²⁶If your awareness is weak, if it is neither constant nor powerful, then how would you becomevictorious?

²⁸Tō pahlē is niśhchay kō sadā smr̥iti-svarūp banānā paṛtā hai .

²⁷So, first of all, you have to become an embodiment of awareness in having faith.

²⁹Jaisē chaltē-phirtē laukik occupation ( dhandhā ) aur laukik sambandh sadā smr̥iti mē̃ rahtā hī hai nā  ? ³⁰Usī smr̥iti sē samarthī ātī hai ki maĩ aisē parivār kā , aisē ôkyupēśan vālā hū̃ , vaisē hī jō marjīvā brāhmaṇ janm kā sambandh va ôkyupēśan hai vā svayã kā svarūp hai , vah sadā smr̥iti mē̃ rahnā chāhiē .

²⁸Just as whilst walking and moving around you are constantly aware of your job and bodily relations, and with thisawareness, you receive strength knowing what family you belong to or what your occupation is, in the same way, youshould constantly have in your awareness your form and the relations and occupation of the Brahmin life in whichyou have died alive.

³¹Smr̥iti kamzōr hōnē K|kē kāraṇ vijay dikhāī nahī̃ dētī hai .

²⁹Because your awareness is weak, victory is not visible.

³²Vijay hō uskō sirph dēkhtē huē samay nahī̃ ganvāō , balki vijay hōnē kā jō foundation hai uskō majbūt rakhō .

³⁰Do not waste your time in simplythinking that there should be victory, but let the foundation of being victorious remain strong.

³³Kōī sōchē ki mārg tay karnē sē pahlē mañzil par pahũch jāyē̃ - yah hō saktā hai  ?

³¹How would it bepossible to reach the destination without travelling along the path to that destination?

³⁴Mārg tō zarūr tay karnā hī paṛēgā .

³²You definitely have to followthe path.

³⁵Tō vijay hai mañzil aur mārg hai nirantar smr̥iti .

³³So victory is the destination and constant awareness is the path.

³⁶Ataḥ is mārg kō tay kar rahē hō yā intzār mē̃ hō ki mañzil dikhāī dē  ?

³⁴That is, are you travelling along the path orare you waiting to be able to see the destination?

³⁷Sadaiv yah sōchnā chāhiē ki milī huī godly lottery agar pūrī kām mē̃ nahī̃ lagāyēṅgē tō khuśhī va śhakti kā anubhav kaisē karē̃gē  ?

³⁵You have received the Godly lottery; so you should always think that if you do not use it at the right time, then whenwould you experience that happiness and power?

³⁸Kitnā bhī kisī kē pās dhan hō lēkin sukh key|kī prāpti tab hōgī jab uskō use ( prayōg ) karē̃gē .

³⁶No matter how much wealth someone has, only when that wealth isused would there be the attainment of happiness.

³⁹Use na karē̃ tō dēkhtē huē sirph khuśhī hī hōgī , lēkin ussē jō sukh key|kī prāpti hōnī chāhiē vah anubhav nahī̃ kar sakē̃gē .

³⁷By not using it, but simply looking at it, of course you experience alittle joy, but you are unable to experience the deep happiness that you should.

⁴⁰Lottery tō milī lēkin uskō use karnā arthāt jīvan mē̃ lānā - uskē binā sukh kā , ānand kā va vijayī bannē key|kī khuśhī kā anubhav nahī̃ kar sakē̃gē .

³⁸You received the lottery, but to use itmeans to put it into your practical life, for without doing this, you are unable to experience happiness, bliss or the joyof being victorious.

⁴¹Anubhavī bannā chāhiē nā  ?

³⁹You have to be experienced in this too, do you not?

⁴²Anubhav jīvan kā mukhya khazānā hai .

⁴⁰Experience is the most important treasure oflife.

⁴³Laukik pahalū mē̃ bhī anubhavī ātmā mukhya gāyī jātī hai .

⁴¹In lokik life also, an experienced soul is considered to be important.

⁴⁴Is īśhvarīy mārg mē̃ bhī anubhavī ātmā bannā chāhiē .

⁴²So, on this Godly path too, you shouldbecome experienced.

⁴⁵Jō bōlā , vah anubhav kiyā  ?

⁴³Have you experienced what you speak about?

⁴⁶Yah samajhtē tō hō ki maĩ master sarv śaktivān hū̃ , parantu kyā iskā anubhav bhī kiyā hai  ?

⁴⁴You understand that you are a master almightyauthority, but have you experienced this?

⁴⁷Aisē nahī̃ ki anubhav tō hō hī jāyēgā , chal tō rahē haĩ .

⁴⁵Don't think that you will experience it at some time because you aremoving along anyway.

⁴⁸Jab tak kōī bhī kārya karnē key|kī date fix nahī̃ hō jātī tab tak purūṣhārth tīvr nahī̃ hō saktā .

⁴⁶Until a date for a particular task is fixed, you cannot make intense effort for that.

⁴⁹Kisī bhī laukik athavā alaukik kārya key|kī date fix hōnē kē bād phir automatically karma mē̃ bhī bal ā jātā hai . ⁵⁰Mālūm hai phalānī date tak yah kārya sampann karnā hai .

⁴⁷After fixing the date for any lokik or alokik task, there is automatically extra power in your actions, because youknow that you have to accomplish that particular task by that date.

⁵¹Date kō smr̥iti mē̃ rakhnē sē karma key|kī speed bhī aisē chaltī hai .

⁴⁸When you have the date in your awareness, thespeed of your actions also becomes intense.

⁵²Kal pūrā karnā hai tō speed aisē rahēgī  ? ⁵³Is gyān kā mukhya slōgan hī hai ki abhī nahī̃ tō kabhī nahī̃ .

⁴⁹When you know that you have to finish something by tomorrow, willyour speed remain as it is? ⁵⁰A main slogan of this knowledge is: If not now, then never.

⁵⁴Iskī date kal yā parsō̃ nahī̃ hōtī - iskī date hōtī hai abhī .

⁵¹The date for this is nottomorrow or the day after, but now, not even an hour later.

⁵⁵Ghaṇṭē kē bād bhī nahī̃ . ⁵⁶Isliyē jitnā niśhchay rakhē̃gē ki yē karnā hī hai - karē̃gē nahī̃ - karnā hī hai yah hai dr̥iṛh saṅkalp .

⁵²Therefore, you have to have a lot of faith that youdefinitely have to do something, not that you will do it at some point, but that you have to do it now.

⁵⁷Dr̥iṛh saṅkalp K|kē binā dr̥iṛhtā nahī̃ ātī . ⁵⁸Aur purūṣhārth kā samay bākī kitnā cum|kam hai  ?

⁵³This isdetermined thought; there cannot be determination without determined thought.

⁵⁹Jāstī samay dikhāī dētā hai kyā  ?

⁵⁴And how much time remains for youto make effort?

⁶⁰Samay kā khyāl tō rakhnā chāhiē nā .

⁵⁵Can you see a lot of time available?

⁶¹Yah bhī sōchō ki prālabdh kitnē samay kī hai  ? ⁶²Dō yug key|kī prālabdh hai nā .

⁵⁶You have to consider the time, but you also have to considerhow long the period of your reward will be.

⁶³Is purūṣhārth key|kī prālabdh kā samay kitnā cum|kam rahā  ?

⁵⁷It is the reward of two ages. ⁵⁸And so you have little time left for makingeffort.

⁶⁴Yah sadā smr̥iti mē̃ hōnā chāhiē .

⁵⁹Therefore, this should always be in your awareness.

⁶⁵Bahut kāl key|kī prālabdh pānī hai , tō purūṣhārth bhī bahut kāl kā chāhiē nā . ⁶⁶Agar last time purūṣhārth karē̃gē tō prālabdh bhī last key|kī hī milēgī .

⁶⁰Since you wish to attain a reward for a long period of time, you also need to make effort over a long period of time.If you make effort at the last moments, you would receive the reward of the last moment.

⁶⁷Purūṣhārth first nahī̃ aur prālabdh first vālī chāhiē  ?

⁶¹How can you expect thereward from the beginning when you make effort at the last moment?

⁶⁸Last mē̃ bacā-khucā milnē sē kyā hōgā  ?

⁶²What would you receive if you only receive theend bits?

⁶⁹Jaisē prāpti kā lakṣhya first kā hai , vaisē purūṣhārth bhī aisā karō  ! ⁷⁰Kōī bhī bāt sāmnē āyē uskō ēk sāīṭ aur scene samjhō jaisē rāstē chaltē anēk prakār key|kī sāīṭsa aur scenes ātī hai , lēkin jō mañzil kō pānē vālā hōtā hai , vah uskō dēkhtā nahī̃ hai , uskī buddhi mē̃ mañzil key|kī prāpti hī rahtī hai .

⁶³Just as you have the aim of receiving the attainment in the beginning, so too, make effort accordingly.Consider any situation that arises as a sight or side­scene, just as whilst someone moves along a path, many sights andside­scenes appear. ⁶⁴However, those who are going to reach their destination don't look at those; they only have theattainment of the destination in their intellect.

⁷¹Tō yahā̃ bhī buddhi mē̃ mañzil rakhnī hai , na ki vah bātē̃ .

⁶⁵So here too, you have to keep the destination in your intellect and notthose things.

⁷²Agar chhōṭī-sī bāt kō dēkhnē mē̃ hī samay ganvā dēgē tō mañzil par samay par pahũch nahī̃ sakē̃gē .

⁶⁶If you waste your time in looking at trivial things, you will not reach your destination on time.

⁷³Tō ab dr̥iṛhtā lānē kā samay hai .

⁶⁷So nowis the time to have determination.

⁷⁴Nahī̃ tō kuchh samay kē bād is samay kō bhī yād karnā paṛēgā ki samay par jō karnā thā , vah nahī̃ kiyā .

⁶⁸Otherwise, after some time, you will remember this time and realise that you didn'tdo what you had to do at this time.

⁷⁵Pīchhē sōchnē sē pahlē kyō̃ nahī̃ samay kō parivartit kar dō  ?

⁶⁹Instead of thinking about it later, why do you not transform the time?

⁷⁶Viśhva K|kē parivartan kē nimitt hō tō jō bāp kā kārya hai , bāp kē sāth apnē kō bhī nimitt samjhō  !

⁷⁰You are instruments for world transformation;so whatever is the Father's task, consider yourself to be instruments with the Father.

⁷⁷Viśhva mē̃ svayã bhī hō nā  ! ⁷⁸Viśhva kō parivartit karnē vālē kō pahlē svayã kō parivartit karnā paṛē .

⁷¹You too are part of the world.Those who are going to transform the world first have to transform themselves.

⁷⁹Sadaiv yah sōchō ki jab maĩ hū̃ hī viśhva kō parivartan karnē kē nimitt , tō svayã kō parivartan karnā , kyā baṛī bāt hai  ? ⁸⁰Tō phauran hī parivartan karnē key|kī śhakti āyēgī .

⁷²Always think that, since you are aninstrument to transform the world, it can't be a big thing to transform the self, and you will immediately have thepower to transform yourself.

⁸¹Kaisē hōgā , kyā hōgā , hōgā va nahī̃ hōgā  ?

⁷³The questions of, "How will it happen? ⁷⁴What will happen?

⁸²Yah question nahī̃ uṭhēgā .

⁷⁵Will it happen or not?",will not arise.

⁸³Dūsrī bāt yah smr̥iti mē̃ rakhō ki yah viśhva-parivartan kā kārya kitnī bār kiyā hai  ?

⁷⁶Secondly, always keep in your awareness how many times you have carried out the task of world transformation.

⁸⁴Anginat bār kiyā hai , yah tō pakkā hai nā  ?

⁷⁷It isfirm within yourself that you have carried out this task countless times, is it not?

⁸⁵Bāp kē sāth maĩ bhī anēk bār nimitt banā hū̃ .

⁷⁸"I have been an instrument togetherwith the Father many times."

⁸⁶Jab anēk bār key|kī huī bāt hōtī hai tō vah muśhkil lagtī hai kyā  ?

⁷⁹When you have done something countless times, is it difficult to do it again?

⁸⁷Ati purānī bāt kō sirph nimitt ban repeat kar rahē hō .

⁸⁰You, asan instrument, are simply repeating something that you have done many times in the past.

⁸⁸Repeat karnā sahaj hōtā hai yā muśhkil  ?

⁸¹Is it easy or difficult torepeat something?

⁸⁹Tō yah bhī smr̥iti mē̃ rahnā chāhiē .

⁸²So you should also have this in your awareness.

⁹⁰Kōī jarā bhī muśhkil kā saṅkalp āyē tō yah himmat key|kī bāt yād rakhō .

⁸³When you have the slightest thought ofsomething being difficult, remember this aspect of being an instrument.

⁹¹Phir sē anēk bār key|kī huī bāt key|kī smr̥iti ānē sē samarthī ā jāyēgī .

⁸⁴By having the awareness that you are, onceagain, doing what you have done countless times, you will receive power.

⁹²Tō yah vardān sadā smr̥iti mē̃ rakhnā ki maĩ bāp-samān śhaktiyō̃ kā svarūp dikhānē vālā hū̃ - arthāt śhakti svarūp hū̃ .

⁸⁵So constantly keep the blessing in your awareness that you are a soul who is going to show yourself as anembodiment of power, the same as the Father, that is, you are an embodiment of power.

⁹³Sambandh rahnē sē yahā̃ tak pahũch saktē hō .

⁸⁶By having this relationship,you are able to reach here.

⁹⁴Lēkin ab bāp kā snēh , bāp K|kē kārya sē snēh aur bāp dvārā milī huī knowledge sē snēh - in tīnō̃ kā balance rakhō .

⁸⁷But now, you must have the balance of having love for the Father, love for the Father'stask and love for the knowledge received from the Father.

⁹⁵Abhī balance mē̃ bāp kā snēh jyādā hai , bākī dō taraph halkā hai .

⁸⁸At present, you have more love for the Father and less lovefor the other two.

⁹⁶Knowledge sē śhakti āyēgī .

⁸⁹You will receive power through knowledge.

⁹⁷Ēk-ēk varśan padampati banānē vālā hai .

⁹⁰Each version makes you a multimillionaire.

⁹⁸Itnā mahatva rakhtē huē un versions kō dhāraṇ karō , tō mahatva sē snēh hōtā hai .

⁹¹Imbibethese versions whilst giving them this much importance, and by having importance for them you will develop love.

⁹⁹Jab tak mahatva kō nahī̃ jāntē tab tak snēh nahī̃ hōtā .

⁹²Until you know the importance of something, you cannot have love for it.

¹⁰⁰Mahatva kō jānē̃gē tō hī snēh automatically rahēgā .

⁹³When you know its importance you willautomatically have love.

¹⁰¹Niśhchay-buddhi vijayanti hō .

⁹⁴You are those who are victorious through having faith in the intellect.

¹⁰²Alaukik janm huā , niśhchaybuddhi huē ki maĩ bāp kā bachchā hū̃ , tō bāp kā varsā hī vijay hai .

⁹⁵As soon as you tookyour alokik birth and had the faith that you are a child of the Father, you had the victory of receiving the Fathers'inheritance.

¹⁰³Master sarv-śaktivān kā varsā kyā hōgā  ? ¹⁰⁴Śhaktiyā̃ .

⁹⁶What would be the inheritance of someone who is a master almighty authority?

¹⁰⁵Tō bachchā bannā arthāt vijayī bannā .

⁹⁷The powers. ⁹⁸To be achild means to be victorious.

¹⁰⁶Vijay kā tilak svataḥ hī lag jātā hai , lagānā nahī̃ paṛtā aur vah avināśhī hai .

⁹⁹You automatically receive the tilak of victory; it doesn't need to be applied; but itremains eternally.

¹⁰⁷Adhikārī hō gayē hō nā  ?

¹⁰⁰So you are one who has a right, are you not?

¹⁰⁸Snēhī aur sahyōgī bannē key|kī takdīr achchhī hai . ¹⁰⁹Parivār kā parivār ēk mat hō jāyē tō yah bhī takdīr key|kī niśhānī hai .

¹⁰¹(Speaking to someone personally). ¹⁰²You have the good fortune of being loving and co­operative. ¹⁰³It is also a sign offortune when the entire family becomes united.

¹¹⁰Parivār K|kē sab sāthī purūṣhārth key|kī race mē̃ ēk-dūsrē sē āgē nikalnē key|kī lagan mē̃ lagē huē haĩ .

¹⁰⁴All members of the family are engrossed in the race of going aheadof one another in the race of making effort.

¹¹¹Himmat sē madad svataḥ hī prāpt hōtī hai .

¹⁰⁵When you have courage, you automatically receive help.

¹¹² ( vīracanda kō ) yah mōh-jīt parivār hai .

¹⁰⁶(Speaking to afamily from Ahmedabad).

¹¹³Aisē mōh-jīt parivār kitnē banāyē haĩ  ?

¹⁰⁷This family are the conquerors of attachment.

¹¹⁴Lakṣhya śhrēṣhṭh rakhā huā hai . ¹¹⁵Ab aisē parivārō̃ kā guldastā banāō .

¹⁰⁸How many families have you made intoconquerors of attachment? ¹⁰⁹You have kept an elevated aim.

¹¹⁶Agar das-gyārah aisē parivār hō jāē̃ tō ahamadābād kā number āgē hō jāyēgā .

¹¹⁰Now, create a bouquet of such families. ¹¹¹If ten suchelevated families are created, then Ahmedabad can go ahead.

¹¹⁷Gujarāt kō , parivārō̃ kō chalānē kā vardān ḍrāmānusār milā huā bhī hai .

¹¹²According to the drama, Gujarat has received theblessing of entire families following the path of knowledge.

¹¹⁸Lēkin mōh-jīt parivār aur sab ēk lagan mē̃ śhrēṣhṭh purūṣhārth key|kī line mē̃ hō .

¹¹³However, each family should be a conqueror ofattachment and all should be engaged in the line of making elevated effort.

¹¹⁹Aisā guldastā banāō .

¹¹⁴Create such a bouquet. ¹¹⁵Achcha.

¹²⁰Achchhā .

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