मंगलवार 30 सितंबर 1975 की अव्यक्त मुरली

⁰> ¹30-09-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 29/04/96 Om Shanti Avyakt BapDada Madhuban 30/09/75

²Sārē kalp mē̃ viśhēṣh part bajānē vālī śhrēṣhṭh ātmāō̃ key|kī viśēṣatāē̃

¹The specialities of the elevated souls who play a special part throughout the kalpa.

³Sarv śhrēṣhṭh part bajānē vālē , apnē gyān K|kē prakāśh sē chandramā ( brahmā ) kō sōlah kalā prakāśit karnē vālē gyān sūrya śhiv bābā bōlē -

²Do you consider yourselves to be the special souls who play the most elevated part of all the souls throughout theentire kalpa?

⁴Svayã kō sārē kalp K|kē andar sarv ātmāō̃ sē śhrēṣhṭh part bajānē vālī viśhēṣh ātmāyē̃ samajhtē hō  ?

³Do you know which specialities you special souls have from the beginning of the kalpa to the end of thekalpa?

⁵Āp viśhēṣh ātmāō̃ key|kī ādi sē ant tak kyā-kyā viśhēṣhatāyē̃ haĩ va āpnē kaun-sā viśhēṣh part bajāyā hai , uskō jāntē hō  ?

⁴Do you know what special part you have played throughout the kalpa? ⁵One is to be known as a special soulon the basis of having performed a special task.

⁶Ēk hōtā hai viśhēṣh kām karnē K|kē kāraṇ viśhēṣh ātmā kahlānā , dūsrā viśhēṣh guṇō̃ K|kē prabhāv K|kē kāraṇ viśhēṣh ātmā kahlānā , tīsrā position va status K|kē kāraṇ aur chauthā sambandh aur samparka dvārā anēkō̃ kō viśhēṣh prāpti karānē K|kē kāraṇ .

⁶Second is to be called a special soul on the basis of virtues. ⁷Third isto be known as a special soul on the basis of one's position or status and fourth is through enabling others to havespecial attainment on the basis of one's connection and relationship.

⁷In sab viśhēṣhatāō̃ kō sāmnē rakhtē huē dēkhō ki yah chār prakār key|kī viśhēṣhatāyē̃ kis stage tak aur kitnē percentage mē̃ haĩ .

⁸Whilst keeping all these four types of specialityin front of you, check which stage and to what percentage you have them within yourself.

⁸Satyug K|kē ādi mē̃ āp viśhēṣh ātmāō̃ key|kī first stage kaun-sī hōtī hai , unkī viśhēṣhtā āj K|kē bhakta bhī gātē rahtē haĩ - jismē̃ sampann aur sampūrṇtā kā gāyan hai vah tō sabkī smr̥iti mē̃ hai nā  ?

⁹What is the first stage of you special souls at the beginning of the golden age? ¹⁰Even today, the bhagat soulsremember that speciality for which there is also the memorial of being perfect and complete. ¹¹You remember that, doyou not?

⁹Ab āgē chalō .

¹²Now, move further from there.

¹⁰Satyug kē bād kahā̃ ātē hō  ?

¹³Where do you go from the golden age?

¹¹- ( trētā ) vahā̃ key|kī viśhēṣhtā kyā hai  ?

¹⁴(To the silver age.) ¹⁵What are thespecialities of that?

¹²Vahā̃ key|kī viśhēṣhtā bhī itnī hī prasiddh hai , ki jō āj K|kē kaliyugī nētā usī rājya kā svapn dēkhtē rahtē ki aisā hōnā chāhiē .

¹⁶The specialities of that age are also so well­known that even the iron­aged leaders have dreams ofthat kingdom; they feel that that kind of kingdom should exist now.

¹³Kōī bhī plan sōchtē haĩ , tō bhī āpkī second stage kō ati viśhēṣh samajhtē huē usē sāmnē rakhtē haĩ .

¹⁷Whenever they create any plans, they keep yoursecond stage in front of themselves, considering it to be very special.

¹⁴Aur āgē chalō trētā kē bād kahā̃ ātē haĩ  ?

¹⁸Now move further from the silver age; wheredo you go from there?

¹⁵ ( dvāpar ) lēkin dvāpar mē̃ bhī kahā̃ pahũchē .

¹⁹(The copper age.) ²⁰But where in the copper age?

¹⁶Dvāpar mē̃ bhī rājya sattā tō hōtī hai nā  ?

²¹Ruling authority still exists in the copperage, does it not?

¹⁷Vahā̃ dharmsattā aur rājya sattā dō ṭukaṛō̃ mē̃ but jātī hai .

²²There, authority is divided between the authority of religion and the authority of ruling.

¹⁸Isliē dvāpar hō jātā hai . ¹⁹Dō pur hō gayē nā  ?

²³This is whyit becomes the copper age (dwapur = duality); it splits into two.

²⁰Ēk rājy-sattā dūsrī dharm sattā .

²⁴One is the authority of religion and the other isauthority of ruling.

²¹Phir bhī āp viśhēṣh ātmāō̃ K|kē viśhēṣh saṅskār gāyab nahī̃ hōtē .

²⁵However, even then, the special sanskars of you special souls do not disappear.

²²Chāhē anya dharm pitā , dharm sattā K|kē ādhār sē dharm key|kī sthāpanā bhī kartē haĩ lēkin āpkī viśhēṣhatāō̃ kā pūjan , gāyan aur vandan ārambh hō jātā hai . ²³Yādgār phir bhī āp viśhēṣh ātmāō̃ key|kī hī banāyēṅgē .

²⁶Even though themany religious founders establish their religions on the basis of the authority of religion, the worship, theremembrance and praise of your specialities also begin at that time; the memorials of you special souls would bemade.

²⁴Guṇgān āp viśhēṣh ātmāō̃ K|kē hī hōtē haĩ .

²⁷Praise is sung of you special souls.

²⁵Rājya sattā mē̃ bhī rājāī ṭhāṭh aur rājāī powers rahtī hai .

²⁸Those within the ruling authority still have the royal splendour and powersof their kingdom.

²⁶Āpkī viśhēṣhatāō̃ key|kī yādgār mē̃ śhāstra ban jātē haĩ .

²⁹Scriptures are created as a memorial of your specialities.

²⁷Apnī viśhēṣhatāyē̃ yād ātī haĩ  ? ²⁸Achchhā , issē āgē chalō .

³⁰Do you remember your specialities?Achcha, now move forward from there.

²⁹Kahā̃ pahũchē  ?

³¹Where do you reach from there?

³⁰ ( kaliyug ) vahā̃ key|kī viśhēṣhtā kyā hai  ?

³²(The iron age.) ³³What are the specialitiesthere?

³¹Āp viśhēṣh ātmāō̃ K|kē nām sē sab kām śhurū hōtē haĩ .

³⁴Everything begins with the name of you special souls.

³²Her|har kārya key|kī vidhi mē̃ āpkī viśhēṣhatāō̃ key|kī siddhi sumiraṇ hōtī rahtī hai .

³⁵Whilst performing every task, they remember thesuccess achieved through your specialities.

³³Āpkē nām sē anēk ātmāō̃ kā śharīr nirvāh hōtā hai .

³⁶The livelihood of many souls takes place on the basis of your name.

³⁴Nām key|kī mahimā - yah kaliyug key|kī viśhēṣhtā hai .

³⁷Thespeciality of the iron age is the praise of your name.

³⁵Āpkā nām sab sthūl-sūkṣhma prāptiyō̃ kā ādhār ban jātā hai .

³⁸Your name becomes the basis of physical and subtle attainment.Do you know this speciality?

³⁶Kyā is viśhēṣhtā kō jāntē hō  ?

³⁹Achcha, move ahead from there.

³⁷Achchhā phir āgē chalō  ?

⁴⁰Where do you reach?

³⁸Kahā̃ pahũchē  ?

⁴¹(The confluence age.)

³⁹ ( saṅgam ) jahā̃ haĩ vahā̃ pahũch gayē .

⁴²Youreach where you are now.

⁴⁰Saṅgam yug key|kī viśhēṣhatāō̃ kō tō svayã ab anubhav kar hī rahē hō .

⁴³You yourselves are experiencing the specialities of the confluence age.

⁴¹Sārē kalp key|kī viśhēṣhatāō̃ kō sadā smr̥iti mē̃ rakhtē huē sadā alaukik vichitr rās kartē rahtē hō .

⁴⁴Whilst keeping the specialities of the entirekalpa in your awareness, you constantly continue to perform the unique spiritual dance.

⁴²Gōp-gōpiyō̃ key|kī rās tō prasiddh hī hai .

⁴⁵The dance of the gopes andgopis is very well known.

⁴³Tō nirantar rās kartē hō athavā programme sē  ?

⁴⁶Do you dance constantly or do you only dance according to a programme?

⁴⁴Yah hai hullās kā rās .

⁴⁷This is thedance of enthusiasm.

⁴⁵Lēkin is rās mē̃ sampūrṇ pūrṇmāsī key|kī rās prasiddh hai .

⁴⁸Within all these dances, the dance on the day of the full moon is very well known.

⁴⁶Iskā rahasya kyā hai  ?

⁴⁹What is thesignificance of this?

⁴⁷Pūrṇmāsī arthāt usmē̃ sampūrṇataḥ key|kī niśhānī gāī huī hai .

⁵⁰The full moon signifies it to be a memorial of perfection.

⁴⁸Is rās key|kī viśhēṣhatāyē̃ ab tak varṇan kartē rahtē haĩ .

⁵¹Even today, people speak of thespecialities of this dance.

⁴⁹Vah kaun-sī viśhēṣhatāyē̃  ?

⁵²What are those specialities?

⁵⁰Us samay gōp-gōpiyō̃ key|kī viśhēṣhtā kyā thī  ?

⁵³What were the specialities of the gopes and gopis at that time?

⁵¹Āpkī hī bātē̃ haĩ nā  ?

⁵⁴These are applicable to you, are they not?

⁵²Mukhya viśhēṣhtā kyā thī , tīn bātē̃ sunāō  ?

⁵⁵What were the main specialities? ⁵⁶Relate three specialities.

⁵³Ēk viśhēṣhtā rāt kō din banāyā huā thā . ⁵⁴Din arthāt har ēk gōp-gōpī K|kē jīvan mē̃ satōpradhāntā kā sūrya uday thā .

⁵⁷The firstspeciality: They made night into day, that is, the sun of being satopradhan rose in the life of every gope and gopi.

⁵⁵Lōgō̃ K|kē liyē kumbhakaraṇ K|kē nīnd key|kī rāt thī arthāt tamōpradhāntā thī .

⁵⁸Forthe people, it was the night of the sleep of Kumbhakarna. ⁵⁹That is, there was a tamopradhan atmosphere.

⁵⁶Dūsrī viśhēṣhtā sārā samay jāgtī jyōti thē .

⁶⁰The secondspeciality: They were constantly the lamps that were ignited.

⁵⁷Māyā ēk saṅkalp-rūp mē̃ bhī ā nahī̃ pātī thī .

⁶¹Maya was not able to enter even their thoughts.

⁵⁸Māyāvī lōg arthāt māyā mūrchhit thī aur bēhōśh thī .

⁶²The people are caught up in Maya and Maya itself was unconscious.

⁵⁹Kyōṅki sarv jāgtī jyōti nirantar bāp kē sāth lagan mē̃ magna thē .

⁶³All the constantly ignited lights were deeplyabsorbed in love of the Father.

⁶⁰Tīsrī viśhēṣhtā sarv kā hāth mē̃ hāth milā huā thā aur tāl sē tāl milā huā thā arthāt saṅskār milē huē thē .

⁶⁴The third speciality: Each one's hand was in the hand of another, that is, they were inharmony, that is, their sanskars were in harmony.

⁶¹Snēh aur sahyōg kā saṅgaṭhan thā .

⁶⁵It was a gathering of love and co­operation.

⁶²Rās mē̃ sārkil arthāt chakra lagātē haĩ nā  ?

⁶⁶When they performthis dance, they go around in a circle.

⁶³Sārkil arthāt chakra - yah śhakti svarūp prakr̥iti aur māyā kō ghērāv ḍālnē key|kī va kilē key|kī niśhānī hai .

⁶⁷Circle means cycle: this is a sign of surrounding matter and Maya, the fortress,with the embodiment of power.

⁶⁴Yah hai viśhēṣhatāyē̃ isliyē is rās kā viśhēṣh mahatva gāyā huā hai .

⁶⁸These are the specialities, and this is why there is special importance given to thisdance.

⁶⁵Yah huā saṅgamyug key|kī viśhēṣhatāō̃ kā gāyan .

⁶⁹This is the praise of the specialities of the confluence age.

⁶⁶Tō aisī rās nirantar hōnī chāhiē .

⁷⁰You should constantly perform such a dance.

⁶⁷Kitnī bār yah rās kī hai  ?

⁷¹Howmany times have you performed this dance?

⁶⁸Anēk bār key|kī huī hai , phir kabhī bhūl kyō̃ jātē hō  ? ⁶⁹Jab saṅskār milānā arthāt tāl sē tāl milānā , aisī kōī paristhiti ātī hai tō kyā kahtē hō  ?

⁷²You have performed it many times; so why do you sometimes forget it?To harmonise sanskars means to harmonise your rhythm. ⁷³But what do you say when any situation arises?

⁷⁰Us samay bhakta arthāt kamzōr ban jātē hō .

⁷⁴At thattime, you become a bhagat, that is, you become weak.

⁷¹Saṅskār milānā paṛēgā , marnā paṛēgā , jhuknā paṛēgā , sunnā paṛēgā aur sahan karnā paṛēgā - yah kaisē hōgā  ?

⁷⁵"I have to harmonise sanskars; I have to die; I have to bowdown; I have to listen to others; I have to tolerate; how will this happen?"

⁷²- aisē-aisē kahnē sē bhakta bantē hō .

⁷⁶By saying such things, you becomebhagats.

⁷³Isliē ab us bhaktapan K|kē vanśh K|kē aṅśh kō bhī khatm karō , tab hī is rās mandal K|kē andar pahũch sakē̃gē .

⁷⁷Therefore, now finish any trace of being a bhagat; only then will you be able to reach the stage where thisdance is performed.

⁷⁴Nahī̃ tō dēkhnē vālē ban jāyēṅgē .

⁷⁸Otherwise, you will only become observers.

⁷⁵Jō karnē mē̃ majā hai , vah dēkhnē mē̃ nahī̃ . ⁷⁶Tō apnī sarv-viśēṣatāyē̃ sunī nā  ?

⁷⁹There isn't as much pleasure in just watching asthere is in performing.

⁷⁷Aisī sarvaśhrēṣhṭha ātmāyē̃ hō  ?

⁸⁰So you heard about your specialities.

⁷⁸Aisī sarvaśhrēṣhṭha ātmāō̃ K|kē liyē bāpdādā kō bhī ānā paṛtā hai .

⁸¹Are you these most elevated souls? ⁸²Even BapDada hasto come for you most elevated souls.

⁷⁹Achchhā .

⁸³Achcha.

⁸⁰Aisī viśhēṣh ātmāyē̃ jō bāpdādā kō bhī mēhmān banānē vālī hai , aisī mahān ātmāyē̃ jinhō̃ kā her|har saṅkalp anēkō̃ kō mahān banānē vālā hai , aisī takdīrvān jinkē mastak par sadaiv takdīr kā sitārā chamaktā hai aur aisī padamā-padam bhāgyaśhālī ātmāō̃ kē prati bāpdādā kā yād-pyār aur namastē .

⁸⁴To such special souls who make BapDada a Guest; to such great souls whose every thought makes others into greatsouls; to the most fortunate souls who constantly have the star of fortune shining in the middle of their forehead; tosuch multimillion times fortunate souls, BapDada's love, remembrance and namaste.

⁸¹Rāśhi milnē vālē hī maṇakē K|kē dānē

⁸⁵Only those whose horoscopes are in harmony become the beads.

⁸²Aisē rās karnē vālē taiyār huē haĩ  ?

⁸⁶Are the souls who are prepared to dance in harmonyready?

⁸³Saṅskārō̃ kā milnā arthāt rās sē rās milnā .

⁸⁷To harmonise sanskars means to dance in unity.

⁸⁴Rās mē̃ agar kōī kā hāth ūpar , kōī kā hāth nīchē hōgā , tō rās mē̃ majā nahī̃ āyēgā .

⁸⁸In a dance, if the arms of some are raised and those of othersare kept low, the dance is not enjoyable.

⁸⁵Rās arthāt rāśhi milnā .

⁸⁹To perform this dance means to match oneself with others.

⁸⁶Jaisē kōī bhī connection jōṛtē haĩ va milan kartē haĩ , tō rāśhi milātē haĩ nā  ?

⁹⁰When arelationship is being made, or when a match is being made, their horoscopes are examined.

⁸⁷Agar rāśhi nahī̃ miltī tō jōṛī nahī̃ milātē haĩ .

⁹¹If they don't match, thatrelationship is not forged.

⁸⁸Ēk-dō mē̃ rāśhi milnā arthāt svabhāv , saṅskār , guṇ aur sēvā sāth-sāth milnē mē̃ dikhāī dē .

⁹²To have the horoscope of one another matching means to have their natures, sanskars,virtues and service in perfect unity.

⁸⁹Samān tō nahī̃ hō saktā .

⁹³Of course, they cannot be equal; it would be numberwise.

⁹⁰Number tō hōṅgē lēkin jarā-sā antar jō na K|kē barābar dikhāī dē-aisī rāśhi milnē vālē kitnē taiyār huē haĩ  ?

⁹⁴However, thedifference would be very slight, the visible difference would be almost neglegible. ⁹⁵How many souls who have suchharmony been prepared?

⁹¹Kyā ādhī mālā  ?

⁹⁶Has half the rosary been created?

⁹²Jitnē bhī taiyār huē haĩ , hōnā tō hai , huī paṛī hai sirph ghū̃ghaṭ K|kē andar hai .

⁹⁷No matter how many are ready, everyone has to becomeready anyway; it is already accomplished, but it is just that they are behind a veil. ⁹⁸Achcha.

⁹³Achchhā .

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