सोमवार 20 अक्टूबर 1975 की अव्यक्त मुरली - 2

⁰> ¹20-10-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 20/10/75 Madhuban AvyaktBapDada Om Shanti

²Sarv-prāptiyō̃ kō sahējanē kā sahaj sādhan - parhēz

¹Experiencing all types of happiness of the confluence age by observing precautions.

³Sarv prāptiyō̃ aur śhaktiyō̃ kā sahaj anubhav karānē vālē rūhānī pitā śhiv bōlē  : ⁴Apnē kō master ôlamāiṭī-athôrēṭī samajhtē hō  ?

²Do you consider yourselves to bemaster almighty authorities? ³To what extent have you put into your practical form theauthorityof all powers, of allknowledge, of ruling the self and of ruling the world that you have received from the Father?

⁵Bāp dvārā jō sarv-śaktiyō̃ key|kī , sarv knowledge key|kī , sva par rājya karnē key|kī aur viśhva par rājya karnē key|kī athôrēṭī milī hai us athôrēṭī kō kahā̃ tak svarūp mē̃ lāyā hai  ?

⁴Does this spiritual intoxication constantly stay in your intellects? ⁵Do youcheckhow much theauthorityyou have to rule over the self remains with you in apracticalway throughout the day?

⁶Yah rūhānī naśhā nirantar buddhi mē̃ rahtā hai  ?

⁶To what extent do you have apowerfulform with theauthorityofknowledge?

⁷Sārē din K|kē andar sva par rājya karnē key|kī athôrēṭī kahā̃ tak practical mē̃ rahtī hai , yah caikiṅg kartē hō  ?

⁷To what extent do you experience in apracticalway theauthorityof all powers you have received to become a conqueror of Maya and a conqueror of matter?

⁸Knowledge key|kī athôrēṭī sē powerful svarūp kahā̃ tak rahtā hai  ?

⁸Do you experience theauthorityto be able to see in a successful way a particular power working in the way that you want it to?

⁹Sarv prāpt huī śhaktiyō̃ key|kī athôrēṭī māyā-jīt va prakr̥ti-jīt bannē mē̃ kahā̃ tak practical mē̃ anubhav hōtī hai  ?

⁹The unlimited Father makes all the childrenalmighty authorities, the same as Himself, and so, have you become equal to the Father? ¹⁰Do you know how tocheckto what extent you have become this?

¹⁰Jab jis śhakti dvārā jō kārya karānā chāhō vahī kārya saphaltā rūp mē̃ dikhāī dē - aisī athôrēṭī anubhav kartē hō  ?

¹¹While having a heart-to-heart conversation with BapDada, some children repeatedly sayः We docheckourselves, but we are unable tochangeourselves.

¹¹Bēhad kā bāp sabhī bachchō̃ kō āp samān almighty athôrēṭī banātē haĩ - tō bāp samān banē hō  ?

¹²We know, we accept and we think, but we are unable to do it. ¹³We do use the right method, but we are unable to attain success. ¹⁴What should we do for that?

¹²Kahā̃ tak banē haĩ , yah caikiṅg karnā ātā hai  ?

¹⁵The reason for that is a small mistake which takes you into a maze. ¹⁶What is that? ¹⁷No matter how good some medicine may be, and you may be taking the correctdose, but if you even take something that you are forbidden to take, or you do not take something that you are supposed to, then, you are unable to liberate yourself from that illness. ¹⁸Similarly, here too, you take the medicine of knowledge, that is, you churn theknowledgein your intellects thinking, “This is correct” or, “This is incorrect” or, “I should do this” or, “I mustn’t do this; this iswrongand this isright; this is victory and this is defeat.” You do have this understanding in your intellects, that is, you are taking the rightdoseaccording to the time, you do have a heart-to-heart conversation, you do attendclasses, you do service and you take all thedoses.

¹³Kaī bachchē bāpdādā sē rūh-rūhān kartē huē yah ēk bāt bār-bār kahtē haĩ ki check kartē haĩ , lēkin apnē kō change nahī̃ kar pātē . ¹⁴Jāntē haĩ , māntē haĩ , aur sōchtē haĩ lēkin kar nahī̃ pātē haĩ .

¹⁹However, the first precaution or the first code of conduct is to belong to the one Father and none other. ²⁰You have to remain powerful in this awareness. ²¹You do not observe this main precaution constantly, but you deceive yourself instead and thinkः I belong to Shiv Baba anyway.

¹⁵Yukti chalātē haĩ lēkin mukti nahī̃ pātē haĩ , uskē liē kyā karē̃  ? ¹⁶Iskā kāraṇ ēk chhōṭī-sī galatī|galtī va bhūl hai jō ki is bhūl-bhulaiyā K|kē chakkar mē̃ lātī hai-vah kyā hai  ?

²²Who else is mine? ²³However, you should be such an embodiment of remembrance in apracticalway that, apart from the one Father, no other person or object, relationship or connection, or any facility enters your awareness even in your thoughts.

¹⁷Jaisē davāī chāhē kitnī bhī baṛhiyā hō aur apnā dose ( D o s e ) bhī lē rahē hō̃ lēkin ēk bār bhī parhēz mē̃ sē kōī ēk vastu svīkār kar lī va jō svīkār karnī thī vah nahī̃ key|kī tō davāī dvārā vyādhi sē mukti nahī̃ pā saktē haĩ .

²⁴This is the strongest, that is, the main precaution. ²⁵Because of being careless in observing this precaution, because of following the dictates of your own mind, because of the influence of the atmosphere or because of the influence of the company, you are unable to remain an embodiment of remembrance at all times.

¹⁸Isī prakār yahā̃ bhī knowledge rūpī davāī lētē haĩ arthāt knowledge kō buddhi mē̃ dauṛātē haĩ-yah yathārth hai yā yah ayathārtha hai , yah karnā chāhiē yā nahī̃ karnā chāhiyē , yah wrong hai yā yah right hai aur yah hār hai yā jīt hai - yah samajh buddhi mē̃ hai  ?

²⁶You are unable to pay as muchattentionas you should. ²⁷You payfull attentionfor atemporary period, thenfullgradually diminishes until there is justattentionremaining. ²⁸Then, after that,attentionchanges into many types oftension. ²⁹Under the influence of the situations and tests,attentionchanges into some form oftension.

¹⁹Arthāt samay pramāṇ davāī kā dose lē rahē haĩ , rūh-rūhān kar rahē haĩ , class kar rahē haĩ , sēvā kar rahē haĩ aur yah sab dose lē rahē haĩ lēkin jō pahlī-pahlī parhēz va maryādā hai –

³⁰Because of this, as your awareness changes, so your power also changes. ³¹Instead of being analmightyauthority, because of your being under the influence of Maya, the mantra that disciplines the mind does not work, that is, the right method is unable to grant you success.

²⁰Pahlī parhēz - ‘ ēk bāp dūsrā na kōī ’ - isī smr̥iti mē̃ aur samarthī mē̃ rahanā-yah mūl parhēz nirantar nahī̃ kartē haĩ aur hī kahī̃ na kahī̃ apnē kō yah kah kar dhōkhē mē̃ rakhtē haĩ ki maĩ tō hū̃ hī śhiv bābā kā , aur mērā hai hī kaun  ?

³²Then you cry out. “Even though I want to, why does it not happen?” So, you need to observe the main precaution of paying constantattentionto this one thing. ³³Second precautionःThe Father has given you the right to become your own master or of becoming a creator, but, instead of being the creator, you consider yourself to be the creation, that is, a body.

²¹Lēkin practical mē̃ aisā smr̥iti-svarūp hō jō saṅkalp mē̃ bhī ēk bāp K|kē sivāy dūsrā kōī vyakti va vaibhav , sambandh-sampark vā kōī sādhan smr̥iti mē̃ na āyē .

³⁴When you forget your being a creator, Maya, that is, body consciousness then becomes a creator of you, the creator, that is, it then has a right. ³⁵No one can have a right over the creator. ³⁶No one can become a master of a master of the world.

²²Yah hai kaṛī arthāt mukhya parhēj .

³⁷You become the creation in front of Maya and you thereby become dependent.

²³Is parhēz mē̃ , albēlē hōnē K|kē kāraṇ , man-mat K|kē kāraṇ , vātāvaraṇ K|kē prabhāv K|kē kāraṇ yā saṅgdōṣh K|kē kāraṇ nirantar nahī̃ rah saktē .

³⁸The reason for this is that you do not constantly observe the precaution of being an embodiment of the awareness of having all rights and being master. ³⁹Third precautionःThrough the Father, everyone has to remain atrustee.

²⁴Jitnā attention dēnā chāhiē utnā nahī̃ dētē haĩ .

⁴⁰You aretrusteesof your bodies, you aretrusteesof your minds, that is, of your thoughts.

²⁵Alpkāl kē liē full attention rakhtē haĩ phir dhīrē-dhīrē ‘ full ’ khatm hō , attention hō jātā hai .

⁴¹You are alsotrusteesof the worldly and spiritual households you have been given. ⁴²However, instead of beingtrustees, you become householders.

²⁶Uskē bād attention anēk prakār K|kē tension mē̃ chalā jātā hai .

⁴³You make amodelof the bad condition of a household. ⁴⁴Whatmodeldo you make? ⁴⁵It is of being pulled in all directions.

²⁷Paristhitiyō̃ va parīkṣāō̃-vaś attention badal tension kā rūp hō jātā hai .

⁴⁶The other model of a householder is shown in the form of a donkey. ⁴⁷Many types of burden have been shown.

²⁸Isī kāraṇ jaisē smr̥iti badaltī jātī hai tō samarthī bhī badaltī jātī hai .

⁴⁸You create suchmodels, do you not? ⁴⁹When you become householders, there are many types of burden of the consciousness of “mine”.

²⁹Almighty athôrēṭī kē badlē māyā K|kē vaśhībhūt hōnē K|kē kāraṇ vaśhīkaraṇ mantra kām nahī̃ kartā arthāt yukti-mukti nahī̃ dilātī hai . ³⁰Aur phir chillātē haĩ ki chāhtē bhī haĩ phir kyō̃ nahī̃ hōtā  ?

⁵⁰The mostroyalform of burden isः This is my responsibility. ⁵¹I will definitely have to fulfil that. ⁵²If there isn’t any other type of household activity, then, under the influence of your own physical senses, there are many household activities of wasting your time in the sweetness of many other things.

³¹Tō mūl parhēz cāhiyē-is ēk bāt par nirantar attention rakhō .

⁵³Today, you waste your time under the influence of the sweetness of your ears (listening to wasteful things).

³²Dūsrī parhēz - bāp nē tō adhikār diyā hai apnē āp kā mālik bannē kā va racayitā-pan kā lēkin rachayitā bannē K|kē bajāy svayã kō rachnā arthāt dēh samajh lētē haĩ .

⁵⁴Tomorrow, you will waste your time under the influence of your tongue. ⁵⁵Because of being trapped in such activities, you forget that you are atrustee. “Even this body is not mine. ⁵⁶I ama trusteeof even this body.” So, without the master, atrusteecannotuseanything for the self.

³³Jab racayitā-pan bhūltē hō tab māyā arthāt dēh-abhimān tum rachayitā kē ūpar rachayitā bantī hai arthāt apnā adhikār rakhtī hai . ³⁴Rachayitā par kōī adhikār nahī̃ kar saktā , viśhva K|kē mālik kē ūpar kōī mālik nahī̃ ban saktā .

⁵⁷To become intoxicated in the sweetness of the physical senses would also be said to have become a householder and not atrustee. ⁵⁸You, as atrusteeof the highest on high Master, have theshrimat of staying in a constant and stable stage in the sweetness of the One. ⁵⁹Through those physical senses, you have to experience the sweetness of only the One.

³⁵Māyā kē āgē rachnā ban jātē hō aur adhīn ban jātē hō .

⁶⁰So, why do you then taste the different forms of sweetness through the many physical senses?

³⁶Tō is mālikpan key|kī va adhikārīpan key|kī smr̥iti svarūp rahnē key|kī parhēz nirantar nahī̃ kartē hō  ?

⁶¹You become householders in the worldly and spiritual households, and this is why the Father gives you thedirectionto hand over to Him the many types of burden.

³⁷Tīsrī parhēz - bāp dvārā sabkē ‘ trustee ’ banē hō  ?

⁶²You carry that burden on yourself unnecessarily and then, when you wish to fly, how can you fly?

³⁸Is tan K|kē bhī trustee hō , man arthāt saṅkalp K|kē bhī trustee , laukik va alaukik jō pravr̥itti milī hai usmē̃ bhī trustee hō , lēkin trustee K|kē bajāy gr̥ihasthī ban jātē hō .

⁶³This is why you say that you know, you accept and you think about it, but that you are unable to do it. ⁶⁴Because you miss out this precaution, even though you follow the methods, you are unable to gain success. ⁶⁵BapDada feels mercy for such children.

³⁹Gr̥ihasthī key|kī durdaśhā kā model āp banātē hō . ⁴⁰Kaun-sā model banātē hō jō sabhī taraph sē khiñchā rahtā hai , dūsrā gr̥ihasthī kō gadhē K|kē rūp mē̃ dikhāyā hai .

⁶⁶You aremasteroceans and thirsty for one drop, that is, you are thirsty for a drop of the experience that you attain through yoga and knowledge. ⁶⁷Therefore, now observe these precautions and you will constantly experience all attainments.

⁴¹Anēk prakār K|kē bōjh dikhāyē gaē haĩ - aisā model banātē hō nā  ?

⁶⁸You are the masters of thepropertyof all attainments. ⁶⁹You children are also the masters and yet you are deprived of attainments!

⁴²Jab gr̥ihasthī ban jātē hō tō mērēpan K|kē anēk prakār K|kē bōjh hō jātē haĩ .

⁷⁰Even the Father cannot bear to see this. ⁷¹So, now let go of the sanskarsof 63 births of being householders.

⁴³Sabsē royal rūp kā bōjh hai - vah ‘ mērī zimmēvārī hai iskō tō nibhānā hī paṛēgā ’ aur kōī gr̥ihasthī hī̃ tō apnī karm-indriyō̃ K|kē vaśh hō anēk ras mē̃ samay ganvānē K|kē gr̥ihasthī tō bahut haĩ .

⁷²Betrusteesof your bodies and your minds. “Everything is the Father’s responsibility and not mine.” Become light with this awareness, for only then will whatever you think happen, that is, you will take ahigh jump. ⁷³So, this weeping and wailing will be transformed into a heart-to-heart conversation.

⁴⁴Āj kan-ras vaśh samay ganvāyā , kal jībh-ras vaśh samay ganvāyā .

⁷⁴By having this heart-to-heart conversation, you will be able to comfort souls.

⁴⁵Aisē gr̥ihasthī mē̃ phansnē K|kē kāraṇ ṭrasṭīpan bhūl jātē hō . ⁴⁶Yah tan bhī mērā nahī̃ , tan kā bhī trustee hū̃ .

⁷⁵Otherwise, there will sometimes be your own complaints and sometimes there will be complaints about the situations and you will finish your time of the heart-to-heart conversation in this.

⁴⁷Tō trustee , mālik K|kē bigar kisī bhī vastu kō apnē prati use nahī̃ kar saktē haĩ .

⁷⁶So, now transform the complaints into spirituality because only then will you be able to experience the happiness of the confluence age.

⁴⁸Tō karm-indriyō̃ K|kē ras mē̃ mast hō jānā uskō bhī gr̥ihasthī kahē̃gē , na ki trustee , kyōṅki śhrēṣhṭh sē śhrēṣhṭh mālik jiskē āp trustee hō unkī śhrīmat ēk K|kē ras mē̃ sadā ēk-ras sthiti mē̃ rahnē kī hai .

⁷⁷Do you understand? ⁷⁸To those who constantly maintain their spirituality, to those who follow shrimatat every step, to such obedient ones who follow all the orders, to those who put every order into practical form, to those gyaniand yogi souls who are loved by the Father, BapDada’slove, remembrance and namaste.

⁴⁹In karm-indriyō̃ dvārā ēk kā hī ras lēnā hai .

⁷⁹Personal meetingः An attitude of unlimited disinterest is the basis of world transformation.

⁵⁰Tō phir anēk karm-indriyō̃ dvārā bhinn-bhinn ras kyō̃ lētē hō  ?

⁸⁰Are all of you instruments for the new world? ⁸¹Everyone is waiting for when the new world will come.

⁵¹Tō laukik va alaukik pravr̥itti mē̃ gr̥ihasthī ban jātē hō .

⁸²Everyone has the thoughtः We should know the date when the new world is going to come.

⁵²Isliyē anēk prakār K|kē bōjh-jisakē liyē bāp direction dētē haĩ ki sab mērē kō dē dō - vah bōjh kārya hī apnē ūpar uṭhāyē , bōjh dhāraṇ kartē huē uṛnā chāhtē hō .

⁸³Will you know the date and time? ⁸⁴Since you are trikaldarshi, that is, you know all three aspects of time you should definitely know this. ⁸⁵Therefore, knowing the future would be the same as knowing the present and the basis of knowing the future would be the present.

⁵³Lēkin kar nahī̃ pātē haĩ .

⁸⁶It is Brahmins who are going to come into the new world.

⁵⁴Tō is parhēz key|kī kamī K|kē kāraṇ yukti chalātē hō lēkin mukti nahī̃ pātē hō .

⁸⁷By knowing the present of those who are going to come in the new world, you willautomaticallyknow the date and time of the future.

⁵⁵Bāpdādā kō bhī aisē bachchō̃ par taras paṛtā hai . ⁵⁶Master sāgar aur ēk ancalī K|kē pyāsē haĩ .

⁸⁸Since you speak of the new world, then those souls who have a right to the new world should have some newness.

⁵⁷Arthāt yōg aur gyān dvārā jō anubhav key|kī prāpti hōtī hai us anubhav key|kī ancalī K|kē pyāsē haĩ .

⁸⁹There should not be any old sanskars, thoughts, words oractivitiesof the past. ⁹⁰Nowadays, when you see one another, you sayः This is his same old behaviour.

⁵⁸Isliyē ab parhēz kō apnāō tō sarv - prāptiyā̃ sadā anubhav hō̃ .

⁹¹That is, this one has not yet finished his past habits or way of behaving.

⁵⁹Sarv-prāptiyō̃ key|kī property K|kē mālik aisē , bālak sō mālik , prāpti sē vañchit hō̃  ?

⁹²There should not be anything of the past in any situation. ⁹³Even your thoughts should not be influenced by your old nature or sanskars.

⁶⁰Yah tō bāp sē bhī nahī̃ dēkhā jātā . ⁶¹Tō ab 63 janmō̃ K|kē gr̥hasthī-pan K|kē saṅskār chhōṛō .

⁹⁴When such newness is visible in themajorityand the main souls, then the date and time of the new world that is to come will be clearly visible.

⁶²Tan K|kē aur man K|kē trustee banō .

⁹⁵The main souls who are the instruments will experience newness and transformation.

⁶³Sab bāp key|kī jimmēvārī hai , mērī jimmēvārī nahī̃ , is smr̥iti sē halkē ban jāō tō phir jō sōchē̃gē vahī hōgā arthāt high jump lagāyēṅgē .

⁹⁶Through their transformation, the date for world transformation will be revealed. ⁹⁷Before world transformation takes place, there will be an attitude of disinterest in all the souls of the world.

⁶⁴Tō yah rōnā chillānā rūh - rūhān mē̃ parivartan hō jāyēgā . ⁶⁵Rūh-rūhān dvārā rūhō̃ mē̃ rāhat bhar sakē̃gē .

⁹⁸Then, through the attitude of disinterest, they will be able to accept the Father’s introductionः Yes, the Father of us souls has already come.

⁶⁶Nahī̃ tō kabhī apnī śhikāyatē̃ aur kabhī paristhitiyō̃ key|kī śhikāyatē̃ ismē̃ hī rūh - rūhān kā samay samāpt kar dētī haĩ .

⁹⁹So, just as the attitude of disinterest will be the basis of transformation in the souls of the world, in the same way, for souls who have become instruments, the basis of their complete transformation will be unlimited disinterest.

⁶⁷Tō ab śikāyatō̃ kō rūhāniyat mē̃ badalī karō , tab saṅgamyug K|kē sukhō̃ kō anubhav karē̃gē . ⁶⁸Samjhā  ?

¹⁰⁰So, make effort to bring about an attitude of unlimited disinterest even in the gathering. ¹⁰¹Be co-operative companions of one another.

⁶⁹Aisē sadā rūhāniyat mē̃ rahnē vālē , kadam-kadam par śhrīmat par chalnē vālē , aisē āgyākārī , pharmānvardār , aur her|har pharmān kō svarūp mē̃ lānē vālē , aisē bāp K|kē priya gyānī tū ātmāyē̃ aur yōgī tū ātmāyē̃ bachchō̃ kō bāpdādā kā yād-pyār aur namastē .

¹⁰²When the attitude of disinterest hasemergedin you, then your old sanskars and nature will very quickly and easilymergeinto that attitude of disinterest. ¹⁰³All of you thinkः What will happen when we forget everything of the past? ¹⁰⁴When people have limited disinterest, all the old sanskarsof attraction easily finish. ¹⁰⁵In the same way, the basis of finishing the oldsanskars and nature of the different types of attraction of the household will be the attitude of disinterest.

⁷⁰Achchhā . ⁷¹Ōm śhānti .

¹⁰⁶It is through this that there will bechange.

⁷²Is murlī kā sār ⁷³1 . kaī bachchō̃ key|kī bāpdādā sē yah śikāyat hai ki kuchh jāntē māntē aur sōchtē huē bhī kar kyō̃ nahī̃ pātē haĩ  ?

¹⁰⁷Now, prepare such grounds and create a gathering of those who have such unlimited disinterest that, through theirvibrationsand atmosphere, thesesanskarsemergein other souls too.

⁷⁴Sarv prāptiyō̃ kō apnē jīvan mē̃ anubhav kyō̃ nahī̃ kar pātē haĩ  ? ⁷⁵Iskā kāraṇ yah hai ki jñān-auṣadhi kā sēvan karnē K|kē sāth-sāth dhārṇāō̃ rūpī parhēz nahī̃ rakhtē haĩ arthāt īśhvarīy maryādā mē̃ nahī̃ rahtē haĩ .

¹⁰⁸Just as you have a gathering of serviceable souls, in the same way, there should be a strong gathering of those who have unlimited disinterest so that, when others see them, those souls would receive thosevibrations. ¹⁰⁹On one side there would be unlimited disinterest and on the other side they would be equal to the Father and merged in Hislove. ¹¹⁰Only then would there be unlimited disinterest.

⁷⁶2 . pahlī parhēz ēk bāp dūsrā na kōī kō bhūl dūsrā kōī vyakti , vaibhav , sambandh , samparka yā sādhan apnā lētē haĩ , dūsrī parhēz svayã kō rachayitā arthāt ātmā samajhnē K|kē bajāy rachnā arthāt dēh samajh lētē haĩ , tīsrī parhēz trustee K|kē bajāy gr̥ihasthī ban jātē haĩ .

¹¹¹They would not come down from this stage of being merged in love for even asecondor with a single thought. ¹¹²There should be a gathering of suchlovelychildren of thelovelyFather. ¹¹³That would be called alovelygathering. ¹¹⁴On one side there is deeploveand on the other side unlimited disinterestः the gathering of both should be visible as close and equal.

⁷⁷3 . tō ab parhēz kō apnāō , śikāyatō̃ kō rūhāniyat mē̃ badalī karō tō hī saṅgam yug K|kē sukhō̃ kā anubhav kar sakē̃gē .

¹¹⁵Create such a gathering and that date will be clearly visible. ¹¹⁶This gathering will reveal the date.Achcha. ¹¹⁷* O M S H A N T I *