शुक्रवार 3 अक्टूबर 1975 की अव्यक्त मुरली

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⁰> > 22/04/96 Om Shanti Avyakt BapDada Madhuban 03/10/75 ¹In order to serve in a broad and unlimited way, make your intellect broad and unlimited. ²Do all of you consider yourselves to be those who understand the method and the law given by the Father who is theLaw­maker? ³Those who know the method and the law are embodiments of success and have practical results of theirevery thought and every deed.

¹03-10-75 ōm śhānti avyakt bāpadādāmadhuban

⁴Do you experience yourselves to be like this?

²Viśhāl buddhi

⁵To be an embodiment of success meansto be an emperor of the land that is free from sorrow. ⁶Before attaining the fortune of the kingdom of the future, youwould be a carefree emperor at the present time, that is, there would be no trace of sorrow even in your thoughts,because you have come away from the iron age and are, at present, in the confluence age. ⁷Do you consideryourselves to be the confluence­aged emperors of the land that is free from sorrow? ⁸To be an emperor of the land thatis free from sorrow means to be a master of all the treasures of happiness.

³Bēgampur kē|K bādśhāh banānē vālē , sarv khuśhiyō̃ kē|K khazānō̃ kī|key chābī pradān karnē vālē śhiv bābā bachchō̃ kē prati bōlē  :

⁹The treasures of happiness are thebirthright of Brahmins. ¹⁰It is because of this right that, today, the name and form of elevated souls are respected.

⁴Sabhī apnē kō vidhātā bāp dvārā vidhi aur vidhān kō jānnē vālē samajhtē hō  ?

¹¹Areyou such a living form of emperors of the land free from sorrow that the sorrow of many souls is removed for atemporary period by their taking your name.

⁵Vidhi aur vidhān kō jānnē vālē her|har saṅkalp aur her|har karma mē̃ siddhi svarūp hōtē haĩ .

¹²That, on seeing your images, people remember your divine activity?And that souls who are experiencing sorrow begin to experience happiness?

⁶Aisē apnē kō anubhav kartē hō  ?

¹³Do you know your treasures?

⁷Siddhi svarūp arthāt bēgampur kā bādśhāh . ⁸Bhaviṣhya rājya-bhāgya prāpt karnē kē|K pahlē vartamān samay bhī bēgampur kē|K bādśhāh hō .

¹⁴Whilst keeping all the treasures in your awareness, constantly remain cheerful, that is,constantly remain beyond the attraction of the elements and the five vices.

⁹Arthāt saṅkalp mē̃ bhī gam arthāt duḥkh kī|key lahar na hō , kyōṅki duḥkhdhām sē nikal ab saṅgamyug par khaṛē hō .

¹⁵Together with these treasures ofhappiness, do you experience your complete and perfect form of belonging to the one Father and none other?

¹⁰Aisē saṅgamyugī bēgampur kē|K bādśhāh apnē kō samajhtē hō nā  ?

¹⁶Youknow how to keep the key to the treasures with yourself carefully, do you not?

¹¹Bēgampur kā bādśhāh arthāt sarv khuśhiyō̃ kē|K khazānē kā mālik .

¹⁷You don't lose the key, do you? ¹⁸Areyou able to hear the subtle call of time and of all the souls according to the time?

¹²Khuśhiyō̃ kā khazānā brāhmaṇō̃ kā janmasiddh adhikār hai .

¹⁹Or, do you constantly remain busywith your own self?

¹³Is adhikār kē|K kāraṇ hī āj śhrēṣhṭh ātmāō̃ kē|K nām aur rūp kā satkār hōtā rahtā hai .

²⁰All your devotee souls of the previous kalpa are invoking you, their special deities. ²¹They arechanting, "Come! come!".

¹⁴Aisē bēgampur kē|K bādśhāh , jinhō̃ kā nām lēnē sē hī anēk ātmāō̃ kē|K alpkāl kē liē duḥkh dūr hō jātē haĩ , jinkē chitrō̃ kō dēkhtē charitrō̃ kā gāyan kartē haĩ aur duḥkhī ātmā khuśhī kā anubhav karnē lagtī haĩ , aisē chaitanya āp svayã bēgampur kē|K bādśhāh hō  ?

²²Whilst enhancing their invocation with beautiful music, that is, whilst playing a lot ofmusical instruments, they call out very loudly. ²³They adopt many different means to make all of you happy. ²⁴Whilstlistening to them in the living form in an incognito way, do you not have mercy for them? ²⁵Or, are you still busy inhaving mercy for your own self?

¹⁵Apnē khazānō̃ kō jāntē hō  ? ¹⁶Sarv khazānō̃ kō smr̥iti mē̃ rakhtē huē sadā harṣhit arthāt sadā prakr̥iti aur pañch vikārō̃ kē|K ākramaṇ sē parē .

²⁶Only by stabilising yourself in the form of a world benefactor, a great donor and abestower of blessings will you be able to feel mercy. ²⁷You will only have mercy when you experience yourself to bethe form of a world mother or world father.

¹⁷Isī khuśhī kē|K khazānō̃ sē sampann-svarūp ‘ ‘ ēk bāp dūsrā na kōī ‘ ‘ - aisā anubhav kartē hō  ?

²⁸Then, you would not be able to tolerate the sorrow or wandering of anysoul. ²⁹However, you remain stable in this form for a very short period.

¹⁸Khazānō̃ kī|key chābī tō majbūt rakhtē hō nā  ?

³⁰According to the time, the form of service hasto be vast and unlimited.

¹⁹Chābī kō khō tō nahī̃ dētē hō  ?

³¹What is the unlimited form of service?

²⁰Samay aur samay kē|K pramāṇ ātmāō̃ kī|key sūkṣhma pukār sunnē mē̃ ātī hai vā apnē mē̃ hī sadā busy rahtē hō  ?

³²Would you call what you are doing at presentunlimited? ³³That you had an unlimited mela? ³⁴In comparison to the early days, you may call it unlimited, but what isthe final unlimited form?

²¹Kalp pahlē vālē āp kē|K bhakta ātmāyē̃ apnē-apnē iṣhṭ kā āhvān kar rahī haĩ .

³⁵According to the speed of time, in just the task of giving the message, to what percentage have you given themessage?

²²‘ ‘ ā jā , ā jā ’ ’ kī|key dhun lagā rahī haĩ . ²³Din-pratidin apnī pukār sājō̃ sē sajātē huē arthāt khūb gājē bājē bajātē huē jōr śhōr sē pkāranā śhurū kartē haĩ .

³⁶Are you able to see the nine hundred thousand subjects of the beginning of the golden age in front of you?The subjects of the beginning would also have some spcialities, would they not? ³⁷Are souls with such specialitiesvisible at all the centres, or are they still behind a veil?

²⁴Āp sabhī kō rājī karnē kē|K anēk sādhan apnātē rahtē haĩ .

³⁸Are you able to see the rosary of 16,000? ³⁹Have the teachersprepared the rosary of 16,000?

²⁵Tō chaitanya mē̃ gupta rūp mē̃ suntē huē , dēkhtē huē rahm nahī̃ ātā vā ab tak apnē ūpar rahm karnē mē̃ busy hō  ?

⁴⁰What is the date for removing the veil? ⁴¹Of course, it has to happen according to thetime, but do not become careless whilst thinking in this way. ⁴²Now create unlimited plans.

²⁶Viśhva kalyāṇkārī , mahādānī , vardānī svarūp mē̃ sthit hōnē sē hī rahm āyēgā .

⁴³Unlimited plans meansthat whomsoever you serve, that soul should become instrumental to serve many others.

²⁷Svayã kō jagat-mātā va jagat pitā kē|K svarūp mē̃ anubhav karnē sē hī rahm utpanna hōgā .

⁴⁴Each soul should become aninstrument to serve an unlimited number of souls.

²⁸Kisī bhī ātmā kā duḥkh va bhaṭaknā sahan nahī̃ hōgā .

⁴⁵At present, each of you is giving time to another individually.Now, serve souls who themselves become instruments to serve many others. ⁴⁶Let there be service through their name. ⁴⁷Many souls, on the basis of their relations, connections and service, are verywell known, that is, others have an impression of their virtues and activities in advance. ⁴⁸It is not just a question ofsomeone being wealthy or just a question of position, but many ordinary souls, on the basis of their virtues and theirservice, are very well­known in their own field.

²⁹Lēkin is svarūp mē̃ bahut kam|cum samay ṭhahartē hō .

⁴⁹Whether they are politicians or religious leaders, they should beinfluential.

³⁰Samay pramāṇ sēvā kā svarūp bēhad aur viśhāl hōnā chāhiē .

⁵⁰You should select souls who would become instruments to serve others on your behalf.

³¹Bēhad kā svarūp kaun-sā hai  ?

⁵¹Such qualityservice now remains to be done.

³²Abhī jō kar rahē hō , iskō bēhad kahē̃gē  ?

⁵²Souls become well­known by their name in two ways.

³³Mēlā bēhad kā huā .

⁵³One is because of their having a position of importance;secondly, they become well­known because of their virtues and activities. ⁵⁴Those whose names are glorified on thebasis of their important position are only able to create an impression for a temporary period, whereas an impressioncreated by souls who are well­known because of their virtues and activities is for all time. ⁵⁵Therefore, let such soulsemerge to become instruments for spiritual service; then you will be able to do unlimited service in a short time. ⁵⁶Thisis known as fast speed of service; so that many are able to be shot by just one arrow.

³⁴Pahlē kī|key bhēṇṭ mē̃ ab bēhad samajhtē hō lēkin antim bēhad kā svarūp kyā hai  ?

⁵⁷When such souls come, manyother souls automatically come. ⁵⁸So now, let service take on such a form.

³⁵Samay kī|key raphtār pramāṇ sirph sandēśh dēnē kē|K kārya mē̃ bhī ab tak kitnē percent kō sandēśh diyā hai  ? ³⁶Satyug kē|K ādi kī|key nau lākh prajā āpkē sāmnē dikhāī dētī hai .

⁵⁹Souls who become instruments for suchservice will not become regular Godly students like you; your relationship and contact with them would be close andloving. ⁶⁰You have to have a broad and unlimited intellect; so according to their desires and whilst they consider it tobe a method for their attainment, make them instruments to serve many others through their own experience.

³⁷Ādi kī|key prajā kī|key bhī kuchh viśēṣatāē̃ hōṅgī nā  ?

⁶¹In orderto do this type of unlimited service, you need to have discrimination power.

³⁸Aisī viśēṣatā-sampanna ātmāyē̃ sabhī sēvā-kēndrō̃ mē̃ bhī dikhāī dētī haĩ ki vah bhī abhī ghūṅghaṭ mē̃ hī haĩ  ?

⁶²Therefore, now have such a broad andunlimited intellect and let service take on an unlimited form. ⁶³Now, we shall see which worthy children give the proofof doing such unlimited service.

³⁹Sōlah hajār kī|key mālā dikhāī dētī hai  ? ⁴⁰Teachers nē sōlah hajār kī|key mālā taiyār kī hai  ?

⁶⁴Those who become instruments to do such service claim a right to a royal status.From the results, we shall know which zone will claim number one. ⁶⁵Achcha.

⁴¹Ghūṅghaṭ khōlnē kī|key date kaun-sī hai  ?

⁶⁶To such serviceable souls who have a broad and unlimited intellect; to those who serve many others even throughtheir thoughts; to such tireless servers, the same as the Father; to the worthy children who give the proof, BapDada'slove, remembrance and namaste. ⁶⁷Personal Meeting: ⁶⁸Now, with the matchstick of determined thought, burn away weaknesses of Ravan. ⁶⁹BapDada, the Immortal Image, who gives the blessings of mukti and jeevanmukti to all souls, says: Do you consideryourselves to be angels who sit in the gathering of angels?

⁴²Samay pramāṇ ab hōnā tō hai hī lēkin aisē samajhkar bhī albēlē mat bannā .

⁷⁰An angel means one who has all relationships, allconnections with the One.

⁴³Ab bēhad kē|K plans banāō .

⁷¹An angel is one who has all relations with the One and who is constantly stable in a steadystage. ⁷²Every thought, every second and every word spoken is in the love of One and service is also for the One.Whilst walking, moving, seeing, speaking and performing actions, such souls would be beyond any corporealfeelings; they would be avyakt, that is, the foot of their intellect would be beyond the awareness of the ground, that is,the body; they would remain up above. ⁷³Even whilst being incorporeal, Baba takes a physical support and incarnatesinto the corporeal for the sake of Godly service, in order to take children back home with Himself and to give truebhagats the fruit of their long time of doing bhakti. ⁷⁴In the same way, to be an angel means to be loving and detached.Do you consider yourself to be a soul who has incarnated in the same way as the Father?

⁴⁴Bēhad kē|K plans arthāt jin bhī ātmāō̃ kī|key sēvā kartē hō vah har-ēk ātmā anēkō̃ kē nimitt bannē vālī hō .

⁷⁵That is, that you havereceived this physical Brahmin life for the sake of doing Godly service? ⁷⁶Religious founders come to play their part ofestablishing their religion.

⁴⁵Ēk-ēk ātmā bēhad kī|key ātmāō̃ kī|key sēvā kē prati nimitt banē .

⁷⁷In the same way, your duty is to be an incarnation of shakti (power).

⁴⁶Ab tak tō āp svayã ēk-ēk ātmā kē prati samay dē rahē hō .

⁷⁸At this moment, youare an incarnation, a religious founder.

⁴⁷Āp aisī hī ātmāō̃ kī|key sēvā karō jō vah ātmā hī anēkō̃ kī|key sēvā-artha nimitt banē̃ .

⁷⁹Apart from the task of establishing a religion, you Brahmin souls, that is, you souls who have incarnated do not haveany other task.

⁴⁸Un kē|K nām sē sēvā hō , jaisē kaī ātmāyē̃ apnē sambandh , samparka aur sēvā kē|K ādhār par anēkō̃ mē̃ prasiddh hōtī haĩ arthāt unkē guṇō̃ aur karttavya kī|key chhāp anēkō̃ prati pahlē sē hī hōtī hai ismē̃ sirph dhanvān kī|key bāt nahī̃ vā sirph position kī|key bāt nahī̃ .

⁸⁰Those who constantly have this awareness and are constantly engaged in this task are called angels.Angels are double light. ⁸¹One kind of light is to constantly be the form of light. ⁸²The second kind of light is to bedetached from the burden of any type of karmic accounts of the past, that is, to remain light. ⁸³Do you consideryourselves to be the form of light in this way?

⁴⁹Lēkin kaī sādhāraṇ bhī apnē guṇ aur sēvā kē|K ādhār par apnī-apnī phīlḍa mē̃ prasiddh hōtē haĩ .

⁸⁴You do not use this Brahmin birth for anything other than Godly service; you do not use it without shrimat, or on thedictates of others or of your own mind, do you?

⁵⁰Chāhē rājanītik hō̃ , chāhē dhārmik hō̃ lēkin prabhāvśhālī hō̃ .

⁸⁵This Brahmin birth is an invaluable treasure which you havereceived from the Father for the sake of Godly service.

⁵¹Aisī ātmāō̃ kō cunō̃ .

⁸⁶You do not mix anything in this invaluable treasure which hasbeen entrusted to you, do you?

⁵²Jō āp lōgō̃ kī|key taraph sē vē|way ātmāē̃ sēvā-artha nimitt bantī jāyē̃ .

⁸⁷You cannot use even one breath of this Brahmin life, even in your thoughts, for anyother task.

⁵³Aisī kvôliṭī kī|key service abhī rahī huī hai .

⁸⁸This is why, on the path of bhakti, there is the memorial of remembering God at every breath.

⁵⁴Nām kē|K prasiddh dō prakār kē|K hōtē haĩ - ēk position kī|key seat kē|K kāraṇ , dūsrē hōtē haĩ guṇ aur karttavya kē|K ādhār par .

⁸⁹Are youangels constantly or angels for a temporary period? ⁹⁰On the path of bhakti also, they have the discipline thatsomething that has been donated cannot be used for any other purpose.

⁵⁵Seat kē|K ādhār par nām vālō̃ kā prabhāv alpkāl kē liē paṛēgā .

⁹¹So, what was the first promise that all of youmade to BapDada for your Brahmin birth? ⁹²Do you remember that or have you forgotten it?

⁵⁶Guṇ aur karttavya kē|K ādhār par ātmāō̃ kā prabhāv sadākāl kē liē paṛēgā .

⁹³The first promise youmade to the Father was that you would surrender your body, mind and wealth to the Father.

⁵⁷Isliē rūhānī sēvā kē nimitt aisī prasiddh ātmāō̃ kō nikālō tab thōṛē samay mē̃ bēhad kī|key service kar sakē̃gē .

⁹⁴Since you havesurrendered everything, it means you have surrendered your thoughts, breath, words, relations, all people, materialpossessions, sanskars, nature, attitude, vision and awareness.

⁵⁸Iskō kahtē hai vihaṅg mārga .

⁹⁵This is called surrender.

⁵⁹Jō ēk dvārā anēkō̃ kō tīr lag jāē . ⁶⁰Aisī ātmāō̃ kē|K ānē sē anēk ātmāō̃ kā ānā automatically hōtā hai .

⁹⁶You use an even morepowerful word than surrender, that is, you call yourselves the complete renunciates. ⁹⁷Are all of you complete renunciates or just renunciates?

⁶¹Tō ab aisī service kī|key rūp-rēkhā banāō .

⁹⁸To be a complete renunciate means that whatever you haverenounced, whether it is relations, connections, intentions, nature or sanskars, you have renounced them together withtheir progeny and all trace of the karmic accounts of the last sixty­ three births. ⁹⁹This is why it is called completerenunciation. ¹⁰⁰To be such a complete renunciate who has also renounced the progeny of everything means that youcan never even have the thought that your nature and sanskars of the past are like that now. ¹⁰¹Do the karmic accountsof the past pull you even now?

⁶²Aisī sēvā kē nimitt bannē vālī ātmāyē̃ āp godly students kī tarah regular sṭuḍēṇṭsa nahī̃ banē̃gī , sirph unkā sambandh aur samparka samīp aur snēh yukta hōgā .

¹⁰²Does the burden of any karmic bondage, the burden of any relationship of karma, theburden of the support of any person or any material possession pull you towards itself? ¹⁰³These are not the thoughts orwords of one who is a complete renunciate.

⁶³Aisī ātmāō̃ kō viśhāl buddhi ban unkī ichchhā pramāṇ , un kī|key prāpti kā ādhār samajhtē huē , unkē anubhav dvārā anēkō̃ kī|key sēvā kē nimitt banānā paṛē .

¹⁰⁴One who is a complete renunciate would be free from all bondages andall burdens and would be a multimillion times fortunate soul who creates his fortune in every thought. ¹⁰⁵Such soulsearn an income of multimillions at every step. ¹⁰⁶You are such complete renunciates, are you not? ¹⁰⁷You are stable in themeaning of the words, are you not?

⁶⁴Is bēhad kī|key sēvā-artha parakhnē kī|key śhakti kī|key āvaśhyaktā hai .

¹⁰⁸You are not those who just speak these words, but those who are the meaning ofthe words and inspire others to become this also, are you not? ¹⁰⁹You do not find it difficult, do you? ¹¹⁰There shouldn'teven be any question of you finding anything difficult, because this is the religion and action of Brahmin life.Whatever is one's life or whatever is one's original religion, one does not find practising that to be difficult. ¹¹¹Youonly find it difficult when you do not consider yourself to be an incarnated soul, that is, a soul who is the incarnationof shakti.

⁶⁵Isliē ab aisī viśhāl buddhi ban sēvā kā viśhāl rūp banāō - ab dēkhē̃gē aisī viśhāl service kā sabūt kaun sē sapūt bachchē dētē haĩ .

¹¹²Always remember that you are an incarnation. ¹¹³You are a religious founder who establishes a religion.Religion means that your every thought is automatically for the sake of your religion. ¹¹⁴Do you understand?

⁶⁶Aisī service kē nimitt bannē vālē rājya-pad kē|K adhikārī bantē haĩ .

¹¹⁵Such asoul is called an angel. ¹¹⁶Now, you should never speak words such as: What can I do?

⁶⁷Kaun-sā zone number one jātā hai , yah result sē patā paṛ jāyēgā . ⁶⁸Achchhā  !

¹¹⁷How can I do it? ¹¹⁸It doesn't happen like it should. ¹¹⁹Idon't know how to do it.

⁶⁹Aisē sarvis-ēbal , bēhad kē|K viśhāl buddhi vālē , saṅkalp dvārā bhī anēk ātmāō̃ prati sēvā karnē vālē , aisē bāp samān sadā athak sēvādhārī , sabūt dikhānē vālē sapūt bachchō̃ kō bāpdādā kā yād-pyār aur namastē .

¹²⁰It happens even though I don't want it to happen. ¹²¹Who speaks these words? ¹²²Would anangel or someone who is a complete renunciate speak such words? ¹²³If you are a master almighty authority, how canthese be your words?

⁷⁰Is murlī kē|K viśhēṣh tathya

¹²⁴Compare the two aspects.

⁷¹1 . vidhi aur vidhān kō jānnē vālē her|har saṅkalp aur her|har karma mē̃ siddhi svarūp hōtē haĩ .

¹²⁵Can a master almighty authority speak such words? ¹²⁶Can a soul who liberates others from their bondages speak such words?

⁷²2 . apnē kō bēgampur kē|K bādśhāh samajhtē hō  !

¹²⁷Are these the words of a soul who is freefrom bondage?

⁷³Arthāt saṅkalp mē̃ bhī gam arthāt duḥkh kī|key lahar na hō .

¹²⁸You are all souls who are free from bondage, are you not? ¹²⁹From today, finish such words andthoughts for all time.

⁷⁴Saṅgam yugī bēgampur kē|K bādśhāh arthāt sarv khuśhī kē|K khazānē kā mālik .

¹³⁰With the matchstick of determined thought, burn the weaknesses of Ravan, that is, celebrate thetrue Dashera.

⁷⁵3 . samay pramāṇ ab bēhad kē|K plans banāō arthāt jin bhī ātmāō̃ kī|key sēvā kartē hō vah har-ēk ātmā bēhad kī|key ātmāō̃ kī|key sēvā kē prati nimitt

¹³¹Become victorious over the ten aspects: any trace of the five vices and any type of attraction of the fiveelements, that is, celebrate the day of true victory. ¹³²Achcha. ¹³³* * * O M S H A N T I * * *