गुरुवार 18 सितंबर 1975 की अव्यक्त मुरली

⁰> ¹18-09-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 29/01/96 Om Shanti Avyakt BapDada Madhuban 18/09/75

²Māyā K|kē chakkarō̃ sē parē , svadarśhan chakradhārī hī bhaviṣhya mē̃ chatradhārī ³Nirbal kō mahā balvān banānē vālē , māyā K|kē chakkarō̃ sē mukt karnē vālē , rahm dil va snēhamūrta śhiv bābā svadarśhan chakradhārī sō chatradhārī bachchō̃ kō dēkh bōlē -

¹One who is beyond the spinning of Maya and who is a spinner of the discus of self­realisation(swadarshanchakradhari) will remain under the canopy (chatradhari) in the future. ²Today, BapDada is happy to see the present and the future of all the Brahmin children.

⁴Āj bāpdādā sab brāhmaṇ bachchō̃ K|kē vartamān aur bhaviṣhya dōnō̃ kō dēkh harṣhit hō rahē haĩ .

³Each one who is a spinner ofthe discus of self­realisation becomes one who stays under the canopy.

⁵Har ēk svadarśhan chakradhārī sō chatradhārī hai . ⁶Vartamān chakradhārī aur bhaviṣhya mē̃ chatradhārī .

⁴Only those who are the spinners of the discusbecome those who stay under the canopy in the future.

⁷Chakradhārī nahī̃ tō chatradhārī bhī nahī̃ .

⁵If someone is not a spinner, then he cannot come under thecanopy.

⁸Jin bachchō̃ kā is saṅgam yug kā yah thōṛā-sā amūlya samay , nirantar sadākāl chakra chaltā rahtā hai arthāt avināśhī chakradhārī haĩ , vahī ātmāyē̃ sadākāl chatradhārī ban saktī haĩ .

⁶Those children who constantly spin the discus in this short, invaluable time, that is, those who spin the thediscus all the time are the souls who remain under the canopy at all times.

⁹Chakradhārī bannē vālī ātmā sadā māyā adhikārī hōgī-māyā adhikārī ātmāyē̃ hī bāp K|kē bēhad varsē key|kī adhikārī bantī haĩ - arthāt svadarśhan chakradhārī sō chatradhārī bantī haĩ .

⁷Those who are spinners will have authorityover Maya. ⁸Souls who have authority over Maya can claim a right to the Father's unlimited inheritance, that is, thosewho are the spinners of the discus of self­ realisation remain under the canopy.

¹⁰Sadaiv chakra aur chatra dikhāī dētā hai  ?

⁹Can you constantly see the discus andthe canopy?

¹¹Chakradhārī ātmā key|kī niśhānī kyā dikhāī dēgī  ?

¹⁰What symbol would be visible for a soul who spins the discus?

¹²Apnī niśhānī āp sabnē dēkhī hai  ?

¹¹Have all of you seen your own symbol?

¹³Chakradhārī ab bhī light K|kē chatradhārī dikhāī dēgē .

¹²Those whospin the discus will be visible as those who have a canopy of light.

¹⁴Chakra key|kī niśhānī light kā chakra dikhāī dēgā .

¹³The visible symbol of the discus that is shown isthe discus (halo) of light.

¹⁵Aisā chakradhārī sadaiv māyā K|kē anēk prakār K|kē chakrō̃ sē mukt hōgā .

¹⁴Those who have such a discus (halo) will be constantly free from the various types ofspinning of Maya.

¹⁶Jaisē apnī dēh key|kī smr̥iti K|kē anēk vyarth saṅkalpō̃ K|kē chakra sē , laukik aur alaukik sambandhō̃ K|kē chakra sē , apnē anēk janmō̃ K|kē svabhāv aur saṅskārō̃ K|kē chakra sē aur prakr̥iti K|kē anēk prakār K|kē ākarṣhaṇ K|kē chakra sē vah sadaiv mukt hōgā .

¹⁵In the same way, they will be constantly free from the many types of spinning of wastefulthoughts of the awareness of their own body, from the spinning of the lokik and alokik relations, free from thespinning of the nature and sanskars of their many births and free from the spinning of the attractions of matter and theelements.

¹⁷Sivāy svadarśhan chakra K|kē vah aur kōī chakra mē̃ ā nahī̃ sakēgā .

¹⁶Apart from the spinning of the discus of self­ realisation, they would not be involved in any type ofspinning.

¹⁸Anya ātmāō̃ kō bhī bāp sē prāpt huī śhaktiyō̃ dvārā anēk chakkarō̃ sē sahaj hī chhuṛā dēgā .

¹⁷Through the powers they have received from the Father, they would also easily free other souls from themany different types of spinning.

¹⁹Māyā K|kē anēk prakār K|kē chakkarō̃ key|kī niśhānī kyā hōgī  ?

¹⁸What would be the symbol for the many types of spinning of Maya?

²⁰Jaisē chakradhārī ātmā light K|kē tājdhārī hōṅgī aur bāp K|kē varsē key|kī adhikārī hōṅgī vaisē māyā K|kē anēk prakār K|kē chakkar mē̃ ānē vālē key|kī niśhānī kyā hōgī  ?

¹⁹Just as a soulwho spins the discus would have a crown of light and have a right to the Father's inheritance, in the same way, whatwould be the symbol of those who become involved in the many types of spinning of Maya?

²¹Jaisē unkē sir par light kā tāj hai , vaisē unkē sir par anēk prakār K|kē vighnō̃ kā bōjh hōgā . ²²Tāj nahī̃ . ²³Sadaiv kisī-n-kisī prakār kā bōjh unkē sir par arthāt buddhi mē̃ mahsūs hōgā .

²⁰Just as those souls havea crown of light on their head, so too, these souls would have, not a crown, but a burden of many types of obstacles.They would constantly experience a burden on their head, that is, they would constantly experience this in theirintellect.

²⁴Aisī ātmā sadaiv karjdār aur marjadār hōgī - unkē mastak par , mukh par , sadaiv question mark hōṅgē .

²¹Such souls would constantly be in debt and ill. ²²Their face and forehead would constantly have a questionmark.

²⁵Her|har bāt mē̃ kyō̃ , kyā aur kaisē , yah questions hōṅgē .

²³They would constantly be asking, "Why? what? how?" in every aspect.

²⁶Ēk second bhī buddhi ēkāgr arthāt fullstop mē̃ nahī̃ hōgī . ²⁷Fullstop key|kī niśhānī bindī ( . ) hōtī hai .

²⁴Their intellect would not be able tobecome stable for even one second, that is, they would not be able to apply a full stop.

²⁸Arthāt mansā mē̃ bhī bindu svarūp key|kī sthiti nahī̃ hōgī .

²⁵The sign of a full­stop is apoint, that is, they would not have the stage of a point even in their thoughts.

²⁹Vāchā aur karmaṇā mē̃ bhī bītī sō bītī , nāthiṅg new , jō hōtā hai vah kalyāṇkārī hai , aisā fullstop arthāt bindī lagānī nahī̃ āyēgī .

²⁶In their thoughts and in their deeds, theywould not be able to let the past be the past and apply a full­stop and have the awareness of "nothing new", nor wouldthey have the awareness that whatever happens is beneficial.

³⁰Question mark key|kī niśhānī dēkhnē mē̃ bhī ṭēṛhī ātī hai fullstop likhnā sahaj hai - fullstop likhnē sē question mark likhnā jarā muśhkil hōtā hai .

²⁷They would not be able to apply such a full­stop. ²⁸Whenyou see a question­mark, the symbol for that is crooked. ²⁹To write a full­stop is very easy. ³⁰It is more difficult to writea question­mark than to write a full­stop.

³¹Tō anēk prakār K|kē question karnā , chāhē svayã sē athavā dūsrō̃ sē yā bāp sē - yahī niśhānī hai ki yah ātmā svadarśhan chakradhārī sō chatradhārī nahī̃ .

³¹So, to ask many types of questions, either of the self, of others or of theFather is a sign that the soul is not a spinner of the discus of self­realisation and so that soul cannot remain under thecanopy.

³²Aisī ātmā her|har saṅkalp mē̃ sadā svayã sē bhī question kartī rahēgī ki kyā maĩ saphaltā mūrtta ban saktī hū̃  ? ³³Maĩ sarv K|kē samparka mē̃ saphaltā prāpt kar samīp ātmā banū̃gī  ?

³²Such souls would constantly be asking questions of the self: Will I be able to become an embodiment of success?When coming into contact with everyone else, will I attain success and become a soul close to them?

³⁴Maĩ sarv K|kē svabhāv-sanskārō̃ mē̃ chal sakū̃gī  ?

³³Will I be ableto move along with the nature and sanskars of everyone else?

³⁵Sarv kō santuṣhṭ kar sakū̃gī  ?

³⁴Will I be able to make everyone content?

³⁶Aisē anēk prakār K|kē question svayã kē prati bhī hōṅgē aur anya kē prati bhī hōṅgē .

³⁵They willhave many such questions of themselves and also of others: Why is this one behaving with me in this way?

³⁷Yah mērē sē aisē kyō̃ chaltē , mujhē viśhēṣh sahyōg kyō̃ nahī̃ miltā - mērā nām , mērā mān kyō̃ nahī̃ hōtā  ?

³⁶Why amI not getting special co­operation? ³⁷Why am I not mentioned or given regard?

³⁸Isī prakār K|kē anya kē prati question hōṅgē .

³⁸They will have many questions ofothers in this way.

³⁹Aisē hī bāp kē prati bhī question hōṅgē . ⁴⁰Jab bāp sarv śaktivān hai tō mērī buddhi kō kyō̃ nahī̃ palṭātē  ?

³⁹They will also have similar questions of the Father in this way: Since the Father is the Almighty Authority, why is Henot changing my intellect?

⁴¹Najar sē nihāl karnē vālē mērī taraph najar kyō̃ nahī̃ rakhtē  ?

⁴⁰Why is the One who is able to take others beyond with just a glance not even looking atme?

⁴²Jabki bāp hai tō jaisī bhī hū̃ , kaisī bhī hū̃ , unkī hī hū̃ , unkī zimmēvārī hai , mujhē pār karānā - jab dātā hai tō maĩ jō chāhtī hū̃ vah kyō̃ nahī̃ dētā  ?

⁴¹Since He is the Father, and if He accepts me as I am, what I am, then it is His responsibility to take me across!And, since He is the Bestower, why is He not giving me what I want?

⁴³Trikāldarśhī hai , mērē tīnō̃ kālō̃ kō jāntā hai , tō mujhē svayã hī apnī śhakti sē śhrēṣhṭh pad kyō̃ nahī̃ dilātā  ?

⁴²He is Trikaldarshi; He knows about my past,present and future; so why is He not enabling me to claim a high status through His own powers?

⁴⁴Aisī mīṭhī-mīṭhī śhikāyatē̃ bāp kē āgē rakhtē haĩ .

⁴³They make suchsweet complaints to the Father!

⁴⁵Ēk taraph janm-janm kā bōjh , dūsrī taraph bāp K|kē bachchē hōnē K|kē nātē , bāp dvārā prāpt huē sarv adhikār kā return karnē kā pharja pālan na karnē K|kē kāraṇ athārt apnā pharja na pālan karnē K|kē kāraṇ pharja K|kē bajāy karj ban jātā hai .

⁴⁴On the one hand, they have the burden of many births, and on the other hand,because of being a child of the Father, and not fulfilling the duty of giving the return of receiving all rights from theFather, that is, because of not fulfilling their duty, they incur a debt.

⁴⁶Karj kā bōjh ātmā key|kī sarv kamjōriyō̃ K|kē merge K|kē rūp lē lētā hai .

⁴⁵The burden of debt makes all the weaknesswithin the soul take on the form of an illness.

⁴⁷Aisē double bōjh vālē svadarśhan chakradhārī kaisē ban sakē̃gē  ?

⁴⁶How can those who have such a double­burden become the spinners ofthe discus of self­ realisation?

⁴⁸Ēk tō hai chakradhārī , dūsrē haĩ bōjhadārī .

⁴⁷One are those who spin the discus and the other are those who carry a burden.

⁴⁹Aisē bōjh vālī ātmāyē̃ double lāiṭadhārī kaisē banē̃gī  ?

⁴⁸How would souls who carry a burdenbecome double­light?

⁵⁰Isliyē unkī bār-bār ēk hī āvāj nikaltī hai , ki anubhav nahī̃ hōtā .

⁴⁹This is why the sound that emerges from such souls again and again is that they don'texperience anything.

⁵¹Suntē bhī rahtē , chaltē bhī rahtē lēkin prāpti key|kī mañzil najar nahī̃ ātī hai .

⁵⁰They continue to listen to everything and they continue to move along, but they cannot see thedestination of any attainment.

⁵²Baṛā muśhkil hai - aisī āvāj bāp sunē aur aisē bachchō̃ kō dēkhē tō bāp kyā karē̃gē  ?

⁵¹What does the Father do when He hears and sees that the children are feelingsomething to be very difficult?

⁵³Muskarāyēṅgē aur kyā karē̃gē  ?

⁵²He smiles; what else would He do?

⁵⁴Phir bhī merciful bāp K|kē sambandh K|kē kāraṇ bār-bār himmat aur ullās dilātē rahtē haĩ ki tum hī bachchō̃ nē anēk bār vijay prāpt kī hai - himmat āpkī , madad bāp key|kī .

⁵³But even so, because of being the mercifulFather, He continually gives you courage and enthusiasm by telling you that you are the children who have attainedvictory many times. ⁵⁴When you maintain courage, the Father will help.

⁵⁵Phir bhī chaltē chalō . ⁵⁶Rūkō nahī̃ .

⁵⁵Therefore, continue to move along; do notstop.

⁵⁷Kalp pahlē muāphik phir sē vijayī ban jāō .

⁵⁶Become victorious as you did a kalpa ago.

⁵⁸Sirph ēk second bhī sachchē dilasē , sarv sambandhō̃ sē yād karō tō us ēk second mē̃ milnē key|kī anubhūti va prāpti sārē din mē̃ bār-bār sab taraph sē dūr kar bāp taraph ākarṣhit kartī rahēgī .

⁵⁷When you even remember the Father for just one second with anhonest heart and in all relationships then the experience of the meeting and the attainment of one second willrepeatedly take you away from all other things and draw you towards the Father.

⁵⁹Bhalē kitnē bhī nirbal hō - lēkin ēk second key|kī yād itnā tō kar saktē haĩ  ?

⁵⁸No matter how weak you may be, atleast you can remember the Father for one second!

⁶⁰Aisī nirbal ātmāō̃ kō ēk second key|kī yād rakhnē key|kī himmat K|kē return ( badalē|badlē , uttar ) mē̃ bāp hajār gunā madadgār banē̃gē . ⁶¹Issē sahaj aur kyā karē̃gē  ?

⁵⁹In return for that one seconds remembrance that such weak soulshave, the Father helps them a thousand­fold. ⁶⁰What else could Baba do for them that would be easier than this?

⁶²Yā āpkī taraph sē yōg bhī bāp hī lagāyē̃  ?

⁶¹Or,should the Father even have yoga on your behalf?

⁶³Nāzuk bachchē haĩ na  ?

⁶²You are delicate children, are you not?

⁶⁴Nāzuk bachchē bāp sē bhī nāj kartē haĩ , isliē nāj-yukta nahī̃ banō-lēkin rāj-yukta aur yukti-yukt banō .

⁶³Even delicate childrenplay mischief with the Father. ⁶⁴Therefore, do not become delicate, but become those who understand all secrets andwho act with yukti.

⁶⁵Samjhā  ? ⁶⁶Achchhā .

⁶⁵Do you understand?

⁶⁷Aisē chakradhārī sō chatradhārī svayã kō aur sab kō nirbal sē mahā-balavān banānē vālē , sarv kamzōriyō̃ key|kī second mē̃ saṅkalp mē̃ bali dēnē vālē , aisē mahābali chaṛhānē vālē mahābalavān arthāt master sarvśhaktiyō̃ kō śhastra samān karttavya mē̃ lānē vālē aisē karmayōgī , sahaj yōgī ātmāō̃ kē prati bāpdādā kā yād-pyār aur namastē . ⁶⁸Is murlī K|kē viśhēṣh jñān-bindu ⁶⁹1 . jō manuṣhyātmā vartamān saṅgamyug K|kē samay svadarśhan chakradhārī hai , vahī ātmā bhaviṣhya mē̃ chatradhārī arthāt rājya kā adhikārī ban saktī hai .

⁶⁶Achcha.

⁷⁰2 . chakradhārī ātmā key|kī niśhānī yah hai ki light kā chakra dikhāī dēgā . ⁷¹Aisī ātmā māyā K|kē anēk prakār K|kē chakkarō̃ sē mukt , prakr̥iti K|kē bhinn-bhinn prakār K|kē ākarṣhaṇō̃ sē parē , bindu rūp mē̃ sthit

⁶⁷To such souls who spin the discus and so have the canopy and who make all weak souls greatly powerful; to soulswho sacrifice all weaknesses in one second; to such powerful souls who offer the great sacrifice, that is, to the karmayogi souls who use all their powers as weapons; to such easy yogi souls, BapDada's love, remembrance and namaste. ⁶⁸* * * O M S H A N T I * * *