बुधवार 8 अक्टूबर 1975 की अव्यक्त मुरली - 1

⁰> ¹08-10-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 13/05/96 Om Shanti Avyakt BapDada Madhuban 08/10/75

²Master gyān-svarūp bannē key|kī prērṇā

¹Inspirations to become a master embodiment of knowledge.

³Viśhva rūpī bēhad drama mē̃ mukhya athavā viśhēṣh pārṭdhārī banānē vālē tathā ajñānāndhakār miṭānē vālē gyān-sūrya śhiv bābā bōlē -

²Do you consider yourselves to be BapDada's decoration, the decoration of the Brahmin clan, the decoration of theworld and the decoration of your home?

⁴Svayã kō bāpdādā kā śhrr̥iṅgār , brāhmaṇ kul kā śhrr̥iṅgār , viśhva kā śhrr̥iṅgār , apnē ghar kā śhrr̥iṅgār samajhtē hō  ? ⁵Bachchō̃ kō bāp K|kē sir kā tāj , galē kā hār mānā jātā hai . ⁶Isliyē bāpdādā K|kē śhrr̥iṅgār hō  ?

³Children are said to be the crown of the head, the garland around the neck;therefore, are you BapDada's decoration? ⁴In your own home of Paramdham, the land of peace, whilst amidst all theother souls sparkling like stars, are you the especially sparkling decoration of the home?

⁷Apnē ghar paramdhām vā śhāntidhām mē̃ bhī sarv chamaktē huē sitārō̃ K|kē samān ātmāō̃ K|kē bīch viśhēṣh chamaktē huē ghar K|kē śhrr̥iṅgār , sākār sr̥iṣhṭi arthāt viśhva K|kē andar viśhva drama K|kē andar hero part-dhārī , viśhēṣh part bajānē vālī viśhēṣh ātmāyē̃ hō , arthāt viśhva K|kē śhrr̥iṅgār hō .

⁵Are you the special soulswho are hero actors within the drama of the corporeal world playing a special part, that is, are you the decoration ofthe world? ⁶Are you moving along whilst considering yourselves to be the elevated decoration? ⁷Today, BapDada wasseeing His decoration; what did He see? ⁸He saw you all in the form of sparkling jewels.

⁸Aisē apnē kō śhrēṣhṭh śhrr̥iṅgār samajhtē huē chaltē hō  ?

⁹Everyone had the form of asparkling jewel, but of course, you were all numberwise.

⁹Āj bāpdādā apnē śhrr̥iṅgār kō dēkh rahē thē , kyā dēkhā  ? ¹⁰Sabhī kō chamaktī huī maṇiyō̃ K|kē rūp mē̃ dēkhā .

¹⁰Today, Baba saw the jewels in three forms of decoration. ¹¹The first decoration Baba saw were the jewels sparkling in the centre of the crown of the head.

¹¹Rūp sabkā chamaktī huī maṇiyō̃ kā thā , lēkin number-vār zarūr hōtē hī haĩ .

¹²Everyone had theform of a sparkling jewel. ¹³Each of the three types of jewels had its own speciality.

¹²Āj tīn rūp K|kē śhrr̥iṅgār mē̃ maṇiyō̃ kō dēkhā . ¹³Pahlā śhrr̥iṅgār sir K|kē tāj mē̃ mastak bīch chamaktī huī maṇiyō̃ kō dēkhā .

¹⁴The speciality of the first numberjewels, that is, of the jewels of the crown of the forehead, was that all of them were sparkling like a master sun ofknowledge, equal to the Father.

¹⁴Rūp sabkā chamaktī huī maṇiyō̃ kā thā . ¹⁵Ab in tīnō̃ prakār key|kī maṇiyō̃ mē̃ apnī-apnī viśhēṣhtā dēkhī .

¹⁵Just as the rays of the sun make the world full of light and dispel darkness from everycorner, so too, the jewels who are master embodiments of knowledge were those who were spreading rays of theirown powers in all directions.

¹⁶Pahlē number key|kī maṇiyā̃ arthāt tāj mē̃ chamaktī huī maṇiyō̃ key|kī viśhēṣhtā yah thī-yah sab maṇiyā̃ bāp samān , master gyān-sūrya samān chamak rahī thī̃ .

¹⁶The rays of all the powers of each one were reaching the entire world. ¹⁷It wasn't withinlimits; it wasn't reaching just one, not just reaching a few souls, but reaching the entire world.

¹⁷Jaisē sūrya key|kī kiraṇē̃ viśhva kō prakāśhmay banātī haĩ , chārō̃ kōnē K|kē andhkār kō dūr kartī haĩ aisē master gyān-sūrya svarūp maṇiyā̃ har-ēk apnē sarv śhaktiyō̃ rūpī kiraṇē̃ chārō̃ ōr phailānē vālī dēkhī̃ .

¹⁸Together with this,they were the master oceans of all virtues, the same as the Father. ¹⁹The sign of this was visible in all the differentcolours of the jewels. ²⁰Each one had the sparkle of all colours. ²¹Such master oceans of all virtues, whilst radiating thebeauty of their variety of colours, were the elevated decoration of the crown.

¹⁸Har-ēk key|kī her|har śhakti rūpī kiraṇē̃ bēhad viśhva tak pahũch rahī thī̃ - had tak nahī̃ , ēk tak nahī̃ , alp ātmāō̃ tak nahī̃ , lēkin viśhva tak . ¹⁹Sāthasāth bāp samān sarv guṇō̃ K|kē māsṭar-sāgar .

²²These jewels, sparkling in the centre ofthe crown, were visible as BapDada's special decoration. ²³There is significance to these jewels being set in the centre of the forehead. ²⁴These special jewels constantly remainstable in their stage of soul consciousness in the centre of the forehead in the corporeal form.

²⁰Iskī niśhānī her|har maṇi K|kē andar sarv raṅg samāē huē thē . ²¹Ēk mē̃ sarv raṅgō̃ key|kī jhalak thī . ²²Aisē master guṇō̃ K|kē sāgar , apnē sarv raṅgō̃ key|kī raṅgat sē chamaktē huē tāj key|kī śhrēṣhṭh śhōbhā thī̃ .

²⁵Whilst living in thecorporeal world, their intellect is constantly engaged in the Father's remembrance, the remembrance of the home, theremembrance of the kingdom and Godly service. ²⁶Therefore, their place, sparkling in the centre of the forehead, wasalso a symbol of their elevated stage.

²³Tāj K|kē andar mastak bīch laṭaktī huī vah maṇiyā̃ bāpdādā K|kē viśhēṣh śhrr̥iṅgār rūp mē̃ dikhāī dī̃ .

²⁷And the speciality of such souls is that they constantly maintain an elevatedawareness, an elevated attitude, elevated vision and are part of the elevated family.

²⁴In viśhēṣh maṇiyō̃ kā mastak K|kē bīch laṭaktē huē kā bhī rahasya hai .

²⁸This is why they have attained anelevated place, that is, why they have become part of the crown.

²⁵Yah viśhēṣh maṇiyā̃ sadā sākār rūp mē̃ mastak bīch chamaktī huī maṇi arthāt ātmā svarūp mē̃ sadā sthit rahtī haĩ .

²⁹The most elevated decoration is the crown. ³⁰A crownis a symbol of greatness, as well as the symbol for a master. ³¹It is also a symbol of having all attainments and havingall rights.

²⁶Sākār sr̥iṣhṭi mē̃ rahtē huē buddhi sadā bāp kī yād , ghar key|kī yād , rājdhānī key|kī yād aur īśhvarīy sēvā key|kī yād mē̃ laṭakī huī rahtī haĩ .

³²Did you hear the specialities of such jewels of the forehead, that is, of the jewels who are part of thecrown? ³³Very few of such jewels were visible. ³⁴These were the first number jewels, the first number decoration.

²⁷Isliyē inhō̃ kā sthān bhī ucca sthiti key|kī niśhānī mastak bīch laṭaktē huē dikhāī dī aur aisī ātmāyē̃ sadā ūñchī smr̥iti , ūñchī vr̥itti , ūñchī dr̥iṣhṭi aur ūñchī pravr̥itti mē̃ rahtī haĩ . ²⁸Isliē inhē̃ ūñchā sthān arthāt sir kā tāj prāpt huā hai .

³⁵In the same way, what was the speciality and the basis of the second number decoration who are the garland aroundBapDada's neck? ³⁶These jewels were also spreading their sparkle in all directions, but what was the difference? ³⁷Therays of powers of the first number jewels were spreading equally in all directions, but the rays of the jewels of thegarland around the neck were not all equal.

²⁹Sabsē ūñchā śhrr̥iṅgār tāj hōtā hai .

³⁸Some rays were short and others were long.

³⁰Tāj ūñchāī kā bhī symbol hai , sāth-sāth mālikpan kā bhī symbol hai aur sarv prāptiyō̃ kā bhī symbol hai , adhikārīpan kā bhī symbol hai .

³⁹Some rays were going intothe unlimited whereas others were limited. ⁴⁰These jewels were close to the Father, but were not equal to the Father.They had the colours of all the virtues, but not all the colours were clear.

³¹Aisē mastak maṇiyō̃ va tāj-naśīn maṇiyō̃ key|kī viśhēṣhtā sunī  ?

⁴¹They had surrendered themselves toBapDada with their love and co­operation, and they were therefore the garland around the neck.

³²Aisī viśhēṣh maṇiyā̃ bahut thōṛī dikhāī dī . ³³Yah thī first number key|kī maṇiyā̃ va first number kā śhrr̥iṅgār .

⁴²The basis of such souls is that, through their voice, that is, through their mouth, through the sound from their throat,they constantly sing the praise of the Father.

³⁴Ab dūsrē number kā śhrr̥iṅgār bāpdādā K|kē galē kā hār unhō̃ key|kī viśhēṣhtā kyā thī aur ādhār kyā thā  ?

⁴³Such souls claim full marks in bringing souls close to the Father bygiving them the Father's introduction, that is, in the subject of serving through speech.

³⁵Vah sab maṇiyā̃ bhī apnī chamak chārō̃ ōr phailā rahī thī̃ . ³⁶Lēkin phark kyā thā  ?

⁴⁴They pass fully in servingthrough words but not in the subject of serving through the mind.

³⁷Pahlē number key|kī maṇiyō̃ key|kī śhakti key|kī kiraṇē̃ chārō̃ ōr samān phailī huī thī̃ .

⁴⁵They themselves are not constantly an embodimentof remembrance, but they constantly remind others of the Father.

³⁸Lēkin galē K|kē hār key|kī maṇiyō̃ key|kī kiraṇē̃ sarv samān nahī̃ thī̃ .

⁴⁶They become the garland around Baba's neck onthe basis of being close to the Father.

³⁹Kōī chhōṭī , kōī baṛī thī̃ .

⁴⁷There was a greater number of souls of this type.

⁴⁰Kōī kiraṇē̃ bēhad tak , kōī had tak thī̃ arthāt bāp K|kē samīp thī̃ .

⁴⁸There are, of course, morebeads in a garland. ⁴⁹So there were many more jewels of the garland than there were jewels of the crown.

⁴¹Lēkin bāp samān nahī̃ thī̃ .

⁵⁰The third decoration was of the bracelet around the wrist.

⁴²Sarv guṇō̃ K|kē raṅg samāyē huē thē - lēkin sarv raṅg spaṣhṭ nahī̃ thē .

⁵¹What is their basis or foundation? ⁵²Arms are the symbol ofbeing co­operative and helpful.

⁴³Bāpdādā kē ūpar snēh aur sahyōg K|kē ādhār par balihār thē , isliyē galē K|kē hār thē .

⁵³Garlands of the wrist and bracelets mean the same thing. ⁵⁴You would call a bracelet agarland around the wrist, would you not?

⁴⁴Aisī ātmāō̃ kā ādhār sadā kaṇṭha dvārā arthāt mukh dvārā , galē key|kī āvāj dvārā bāp key|kī mahimā , bāp kā parichay dēkar bāp kō samīp lānā - arthāt vāchā K|kē subject mē̃ full pass thē parantu mansā key|kī subject mē̃ full pass nahī̃ lēkin vāchā key|kī subject mē̃ full pass .

⁵⁵What speciality of theirs was visible? ⁵⁶The sparkle of their rays was not inthe unlimited, but limited. ⁵⁷Not all the colours of virtues were visible; only certain colours of virtues were visiblysparkling. ⁵⁸Their speciality was that they were constantly co­operative in every task; they passed fully in the subjectof serving through actions.

⁴⁵Sadā smr̥iti svarūp nahī̃ lēkin sadā smr̥iti dilānē svarūp . ⁴⁶Is ādhār sē bāp K|kē samīp , bāp K|kē galē kā hār bantē haĩ .

⁵⁹They were constantly ever­ready to serve through their body, mind and wealth; they wereconstantly merged in Baba's arms of love and they constantly experienced BapDada's hand over themselves.

⁴⁷Yah saṅkhyā jyādā thī . ⁴⁸Mālā mē̃ tō jyādā hōtē haĩ nā  ? ⁴⁹Tō galē key|kī mālā key|kī maṇiyā̃ , tāj key|kī maṇiyō̃ sē bahut jyādā thī̃ .

⁶⁰Theywere not those who constantly experienced the Company, but always experienced Baba's hand over themselves.There was also a greater number of this type of soul; these souls were co­operative souls.

⁵⁰Tīsrā śhrr̥iṅgār thā bā̃hō̃ kā kaṅgan . ⁵¹Unhō̃ key|kī viśhēṣhtā aur ādhār kyā thā  ?

⁶¹The first number weresouls equal to the Father and the second number were of those close to the Father.

⁵²Bā̃hai sadā sahyōg key|kī va madadgār bannē key|kī niśhānī gāyī jātī haĩ .

⁶²Did you understand about the threetypes of decoration? ⁶³Today, Baba saw all the children in the form of three types of decoration.

⁵³Bā̃hō̃ kā hār athavā kaṅgan bāt ēk hī hai .

⁶⁴Now check and seewhere you are. ⁶⁵This was today's news.

⁵⁴Kaṅgan kō bā̃hō̃ kā hār kahē̃gē na  ? ⁵⁵Inhō̃ key|kī viśhēṣhtā kyā dēkhī  ?

⁶⁶You are interested in hearing the news of the subtle region, are you not?Achcha.

⁵⁶Kiraṇō̃ va chamak bēhad mē̃ nahī̃ , lēkin had mē̃ thī̃ . ⁵⁷Sarv guṇō̃ K|kē raṅg nahī̃ , lēkin kōī - kōī guṇ rūpī raṅg chamaktā huā dikhāī dē rahā thā .

⁶⁷To the numberwise jewels, the decoration; to the powerful souls who stay in BapDada's remembrance and to thechildren who constantly have good wishes, BapDada's love, remembrance and namaste. ⁶⁸Personal meetingः

⁵⁸Inhō̃ key|kī viśhēṣhtā her|har sēvā K|kē kārya mē̃ sadā sahyōgī , karmaṇā key|kī subject mē̃ full pass .

⁶⁹Are you able to see your confluence­aged form and your future form very clearly? ⁷⁰When you are able to see yourfuture clearly, you will make good effort.

⁵⁹Sēvā-artha tan-man-dhan sē sadā ever ready .

⁷¹The final form is of Mahakali, that is, of the one who finishes all devilishsanskars.

⁶⁰Bāp K|kē snēh rūpī bā̃hō̃ mē̃ sadā samāyē huē aur bāpdādā kā hāth sadā apnē ūpar anubhav karnē vālē thē .

⁷²Therefore, constantly have the awareness that you are Mahakali, and you will not have any devilishsanskars within yourself at this time.

⁶¹Sadā sāth rahnē vālē nahī̃ lēkin apnē ūpar hāth anubhav karnē vālē - yah saṅkhyā bhī jyādā thī .

⁷³You instrument souls should constantly pay attention to making intense effort.What is the slogan for making intense effort?

⁶²Yah thī sahyōgī ātmāyē̃ , vah samān ātmāyē̃ aur vah samīp ātmāyē̃ .

⁷⁴(Whatever actions others see me perform, they will do the same.)

⁶³Samjhā tīn prakār kā śhrr̥iṅgār .

⁷⁵Thatis a slogan for mediocre effort.

⁶⁴Tō āj tīn rūp K|kē śhrr̥iṅgār rūp mē̃ sarv bachchō̃ kō dēkhā .

⁷⁶The slogan for intense effort isः Whatever thoughts I have, they will create anatmosphere accordingly.

⁶⁵Ab apnē āpkō dēkhō ki maĩ kaun hū̃  ? ⁶⁶Yah thā āj kā samāchār .

⁷⁷Thoughts affect the atmosphere and the atmosphere affects your effort.

⁶⁷Sūkṣhma vatan kā samāchār sunnē key|kī rūchi hōtī hai na  ?

⁷⁸Whoever has anyparticular thought, others will follow that person.

⁶⁸Achchhā . ⁶⁹Aisē number-vār sarv śhrr̥iṅgār kī maṇiyō̃ kō , bāpdādā K|kē sadā smr̥iti mē̃ rahnē vālī samarth ātmāō̃ kō aur sadā sarv K|kē śhubh-chintak bachchō̃ kō bāpdādā kā yād-pyār aur namastē .

⁷⁹Action is a gross aspect, but now you even have to pay attention toyour thoughts. ⁸⁰Do not consider thoughts to be something insignificant, because thoughts are the seed. ⁸¹If the seed ofthought is weak, you will never experience powerful fruit.

⁷⁰Is murlī kā sārā̃ś

⁸²To waste even one second is a great mistake.

⁷¹1 . pahlā śhrr̥iṅgār sir K|kē tāj mē̃ mastak bīch chamaktī huī maṇiyā̃ , vē|way viśhēṣh ātmāyē̃ haĩ jō bāp samān master gyān-sūrya samān chamaktī haĩ .

⁸³Just as youexperience making a mistake of words, so too, you should be able to experience having made a mistake of wastethoughts. ⁸⁴Only when you have such checking will you be able to move forward.

⁷²Unkī sarv śhaktiyā̃ rūpī kiraṇē̃ apnē andar sarv guṇ rūpī raṅgō̃ kō samāyē huē chārō̃ ōr bēhad viśhva tak pahũchtī haĩ .

⁸⁵Otherwise, you will not be able totake the benefit of the opportunity you have of being an instrument. ⁸⁶Now, you should be making deep, subtle effort.The time for making gross effort has now gone by.

⁷³Aisī ātmāyē̃ sadā ātmik svarūp mē̃ sthit hōtē huē ūñchī smr̥iti , ūñchī vr̥itti , ūñchī dr̥iṣhṭi aur ūñchī pravr̥itti mē̃ rahtī haĩ .

⁸⁷To make mistakes in actions or words is an aspect of childhood.Now you should be making effort of one in the stage of retirement. ⁸⁸If, even now, you continue to make effort ofchildhood, then you will lose the lottery of fortune.

⁷⁴2 . dūsrē number kā śhrr̥iṅgār bāpdādā K|kē galē K|kē hār key|kī maṇiyā̃ , vē|way samīp ātmāyē̃ haĩ jinkī chamak chārō̃ ōr phailtī tō haĩ , parantu unkī śhakti rūpī kiraṇē̃ samān nahī̃ haĩ , sarv guṇō̃ kā raṅg spaṣhṭ nahī̃ hai .

⁸⁹To sometimes be cheerful and sometimes sad, to sometimes make intense effort and sometimes be slack is not a signof a special soul. ⁹⁰This is the sign of an ordinary soul. ⁹¹Now, there should be something especially unique in all of youso that you are able to make weak souls powerful with your own powerful attitude. ⁹²Service is still waiting becauseyou are not content.

⁷⁵Vāchā K|kē subject mē̃ full pass , parantu mansā key|kī subject mē̃ full pass nahī̃ haĩ .

⁹³So now remember the sloganः I have to remain content and I also have to make others content.Do you understand? ⁹⁴Achcha. ⁹⁵* * * O M S H A N T I * * *