रविवार 26 अक्टूबर 1975 की अव्यक्त मुरली

⁰> ¹26-10-75 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 15/07/96 Om Shanti Avyakt BapDada Madhuban 26/10/75

²Vikārī dēh rūpī sāmp sē sārī kamāī khatm

¹Allowing the snake, that is, the vicious body, to finish the entire income.

³Sarv prāptiyō̃ kā adhikār dilānē vālē , bītī kō bītī kar vartamān aur bhaviṣhya K|kē her|har saṅkalpō̃ kō śhrēṣhṭh banānē vālē aur ātmāō̃ K|kē karmō̃ key|kī karm-kahānī kō jānnē vālē dharmarāj śhiv bābā bōlē  : ⁴Bāp-dādā sab bachchō̃ kō dēkh rahē haĩ ki har-ēk nē yahā̃ ānē par course kiyā hai  ? ⁵Course kiyā hai nā . ⁶Course kē bād phir revise course chalā .

²BapDada is seeing all the children as to whether they have all done the course since coming here. ³You have done thecourse, have you not? ⁴After the course, there is the revision course. ⁵After the revision course, the final course is therealisation course, that is, whatever you have heard, whatever you have attained, whatever activities you saw of theFather ­ to what extent have you merged all of this within yourself and to what extent have you wasted it?

⁷Revise kē bād ab antim course hai realisation course .

⁶Are youthose who just heard or have you also become complete?

⁸Arthāt jō kuchh sunā , jō pāyā , jō bāp K|kē charitra dēkhē usī pramāṇ apnē mē̃ samāyā kitnā aur ganvāyā kitnā  ?

⁷Have you become powerful, or have you just become thosewho sing the praise of BapDada and others?

⁹Sirph sunnē vālē banē yā svayã sampann banē  ? ¹⁰Samarth banē yā sirph anya śhrēṣhṭh ātmāō̃ va bāpdādā K|kē guṇgān karnē vālē banē  ?

⁸Have you become an embodiment of knowledge, an embodiment ofremembrance, a complete embodiment of all the divine virtues and an embodiment of constant service?

¹¹Gyān-svarūp , yād-svarūp , divya guṇ sampann svarūp aur sadā sēvādhārī svarūp banē yā in sabkē sirph sumiraṇ vālē banē  ? ¹²Gyān tō bahut ū̃chā hai , yōg baṛā śhrēṣhṭh hai , divy-guṇ dhāraṇ karnā āvaśhyak hai aur sēvā karnā mujh brāhmaṇ kā pharja hai , aisā sirph sumiraṇ kartē hō yā svarūp bhī banē haĩ  ?

⁹Or, have youjust become those who remember all these things? ¹⁰Knowledge is very high, yoga is very elevated; it is essential toimbibe the divine virtues and the duty of I, a Brahmin, is to do service: do you just remember all these things or doyou also become an embodiment of them?

¹³Isī prakār sē apnē āp kō realise karnā , yah hai last course .

¹¹To realise yourself in this way is the final course.

¹⁴Jaisē dīpāvalī par purānā pōtāmēl samāpt kar nayā śhurū kartē haĩ aur apnē rajisṭarsa check kartē haĩ aisē āp sabkō bhī ādi sē ant tak arthāt āj tak apnā register check karnā hai , ki her|har subject mē̃ kitnī marks lī haĩ  ? ¹⁵Samay K|kē pramāṇ jabki mañzil sāmnē dikhāī dē rahī hai , double lakṣhya spaṣhṭ hai - vartamān saṅgamyugī phariśhtēpan kā lakṣhya aur bhaviṣhya dēvtā svarūp kā lakṣhya . ¹⁶Jaisē lakṣhya spaṣhṭ hai vaisē lakṣhaṇ spaṣhṭ dikhāī dētē haĩ  ?

¹²Just as you finish theold accounts at Deepawali and begin a new account, and also check your register, so too, all of you have to checkyour register from the beginning to the end. ¹³That is, how many marks have you claimed in each subject until today?According to the time, since your destination and your double aim can be seen clearly in front of you ­ the aim of thepresent, confluence­aged angelic form and the aim of the future deity form ­ since your aim is clear, are thequalifications for your aim just as clearly visible?

¹⁷Viśhva-parivartan K|kē pahlē kyā svayã mē̃ parivartan huā anubhav hōtā hai  ?

¹⁴Before bringing about world transformation, have you broughtabout transformation in yourself?

¹⁸Aisī checking kī hai  ?

¹⁵Do you experience this?

¹⁹Bāpdādā nē sarv bachchō̃ K|kē register check kiyē .

¹⁶Have you checked yourself in this way? ¹⁷BapDada checked every child's register.

²⁰Jinhōnnē apnī karm-kahānī likhī unkī result bhī dēkhī .

¹⁸BapDada also saw the result of those who wrote a story of their karma.What did Baba see?

²¹Tō kyā dēkhā - kaī ātmāō̃ nē bhay aur lajjā K|kē vaśh likhī hī nahī̃ hai .

¹⁹Many souls, due to fear and shame, didn't even bother to write.

²²Lēkin bāpdādā kē pās nirākārī aur sākārī bāp K|kē rūp mē̃ her|har bachchē kā register ādi sē āj tak kā spaṣhṭ hai . ²³Iskō tō kōī miṭā nahī̃ saktā hai .

²⁰However, BapDada, in the formof the incorporeal Father and the corporeal father, has the register of all the children from the beginning up to now.No one can erase this.

²⁴Ab tak K|kē register key|kī result mē̃ viśhēṣh tīn prakār key|kī result haĩ - ēk chhipānā  ; dūsrā - kahī̃-n-kahī̃ phansnā  ; tīsrā - albēlēpan mē̃ bahānā banānā .

²¹There are three types of results in the register up to now. ²²One is to hide, the second is to betrapped somewhere or the other and the third is to create excuses due to carelessness.

²⁵Bahānēbājī mē̃ bahut hōśhiyār haĩ .

²³Children are very clever ingiving excuses.

²⁶Apnē āp kō va apnī galatī|galtī kō chhipānē kē liē bahut wonderful bātē̃ banātē haĩ .

²⁴They tell many wonderful stories in order to hide themselves or their mistakes.

²⁷Ādi sē ab tak aisī bātō̃ kā saṅgrah karē̃ tō ājkal K|kē śhāstrō̃ samān baṛē śhāstra ban jāyē̃ .

²⁵If such stories, fromthe beginning until now, had been collected together, huge scriptures like those of today would have been created.

²⁸Apnī galatī|galtī kō galatī|galtī mānnē K|kē bajāy usē yathārth siddha karnē mē̃ va jhūṭh kō sach siddha karnē mē̃ ājkal K|kē kālē coat|kōṭ vālē vakīlō̃ K|kē samān haĩ , māyā sē laṛnē K|kē bajāy aisē case laṛnē mē̃ bahut hōśhiyār haĩ .

²⁶Bytrying to prove their mistake correct, instead of accepting it to be a mistake, or in trying to prove something false to bethe truth, many become like the black­coated lawyers of today. ²⁷Instead of fighting with Maya, they are very clever infighting such cases.

²⁹Lēkin yah yād nahī̃ rahtā ki abhī apnē kō siddh karnā arthāt bāp dvārā janma-janmāntar kē liē sarv-siddhiyō̃ key|kī prāpti sē vañchit hōnā hai .

²⁸However, they do not remember that justifying themselves at this time means that they deprivethemselves for many births of all attainments received from BapDada.

³⁰Siddha karnē vālō̃ mē̃ jidda karnē K|kē saṅskār zarūr hōtē haĩ .

²⁹Those who try to prove something definitelyhave sanskars of stubbornness.

³¹Aisī ātmā sadgati kō nahī̃ pā saktī .

³⁰Such souls cannot attain salvation.

³²Ab tak majority pahlē pāṭh arthāt pahlī bāt - ‘ pavitra dr̥iṣhṭi aur bhāī kī vr̥itti ’ mē̃ fail haĩ .

³¹At present, the majority have failed the firstlesson of having pure vision, that is, of having an attitude of brotherly vision.

³³Ab tak is pahlē pharmān par chalnē vālē pharamā̃baradār bahut thōṛē haĩ .

³²Even now, there are very few obedientchildren who obey this first order of Baba's.

³⁴Bār-bār is pharmān kā ullaṅghan karnē K|kē kāraṇ apnē ūpar bōjh uṭhātē rahtē haĩ .

³³Because of repeatedly disobeying this order, they continue to carry aburden by themselves.

³⁵Iskā kāraṇ yah hai ki pavitratā key|kī mukhya subject kā mahatva nahī̃ jāntē haĩ , uskē nuksān kī knowledge kō nahī̃ jāntē .

³⁴The reason for this is that they do not know the importance of the main subject of purity.They do not have knowledge of the loss caused by this.

³⁶Kōī bhī dēhdhārī mē̃ saṅkalp sē va karma sē phansnā , is vikārī dēh rūpī sāmp kō touch karnā arthāt apnī key|kī huī ab tak key|kī kamāī kō khatm karnā hai .

³⁵To be trapped in any bodily being through your thoughts oractions, to touch the snake of a vicious body, means to finish the income that you have accumulated until now.

³⁷Chāhē kitnā bhī gyān kā anubhav hō yā yād dvārā śhaktiyō̃ key|kī prāpti kā anubhav kiyā hō yā tan-man-dhan sē sēvā kī hō , lēkin sarv prāptiyā̃ is dēh rūpī sāmp kō touch karnē sē is sāmp K|kē viṣh K|kē kāraṇ , jaisē viṣh manuṣhya kō khatm kar dētā hai , vaisē hī yah sāmp bhī arthāt dēh mē̃ phansnē kā viṣh sārī kamāī kō khatm kar dētā hai .

³⁶Nomatter how much experience of knowledge you have, or however much attainment you have experienced throughremembrance, or however much service you may have done through your body, mind or wealth, by touching thesnake of a body, then, just like the poison of a snake finishes a person as soon as he is touched by it, so too, thissnake, that is, the poison of being trapped by a body finishes all income.

³⁸Pahlē key|kī huī kamāī K|kē register par kālā dāg paṛ jātā hai jiskō miṭānā bahut muśhkil hai .

³⁷It makes a black mark in your register of theincome you have already accumulated, and it is very difficult to remove.

³⁹Jaisē yōg-agni pichhlē pāpō̃ kō bhasma kartī hai vaisē yah vikārī bhōg bhōgnē key|kī agni pichhlē puṇya kō bhasma kar dētī hai .

³⁸Just as the fire of yoga burns all the sins of the past, in the same way, the fire of indulging in vice burns all the charityperformed in the past.

⁴⁰Iskō sādhāraṇ bāt nahī̃ samajhnā .

³⁹Do not consider this to be something ordinary.

⁴¹Yah pā̃cavī̃ mañzil sē girnē key|kī bāt hai .

⁴⁰This is a matter similar to falling from the fifthfloor.

⁴²Kaī bachchē ab tak albēlēpan K|kē sãskār-vaś is bāt kō kaṛī bhūl va pāp karma nahī̃ samajhtē haĩ .

⁴¹Even now, many children, under the influence of sanskars of carelessness, do not even understand this aspectto be a severe mistake or sin.

⁴³Varṇan bhī aisā sādhāraṇ rūp mē̃ kartē haĩ ki mērē sē chār pañch bār yah hō gayā , āgē nahī̃ karū̃gā .

⁴²They speak of it in an ordinary way: I made this mistake four to five times. ⁴³I will notdo it again in the future.

⁴⁴Varṇan kartē samay bhī paśhchātāp kā rūp nahī̃ hōtā , jaisē sādhāraṇ samāchār sunā rahē haĩ .

⁴⁴Even when speaking about it, they do not have any form of repentence, but it is as thoughthey are simply relating ordinary news.

⁴⁵Andar mē̃ lakṣhya rahtā hai ki yah tō hōtā hī hai mañzil tō bahut ūñchī hai , abhī yah kaisē hōgā  ?

⁴⁵Internally, they have this aim: These things will continue to happen anyway.The destination is very high, and so how would I be able to do this?

⁴⁶Lēkin phir bhī āj aisē pāp ātmā , gyān key|kī glāni karānē vālō̃ kō bāpdādā warning dētē haĩ ki āj sē bhī is galatī|galtī kō kaṛī bhūl samajhkar yadi miṭāyā nahī̃ tō bahut kaṛī sazā K|kē adhikārī banē̃gē .

⁴⁶However, even today, BapDada is giving a strict warning to such sinful souls who also defame knowledge. ⁴⁷It is this:If you do not finish this mistake by considering it to be a severe mistake, then, you will receive very seriouspunishment.

⁴⁷Bār-bār avagyā K|kē bōjh sē ūñchī sthiti tak pahũch nahī̃ sakē̃gē .

⁴⁸Because of constantly being disobedient, you will not be able to reach an elevated stage.

⁴⁸Prāpti karnē vālō̃ key|kī line K|kē bajāy paśhchātāp karnē vālō̃ key|kī line mē̃ khaṛē hōṅgē .

⁴⁹Instead ofstanding in the line of those who attain something, you will be standing in the line of those who are repenting.

⁴⁹Prāpti karnē vālō̃ key|kī jayjaykār hōgī aur avagyā karnē vālō̃ K|kē nain aur mukh ‘ hāy hāy ’ kā āvāj nikālē̃gē aur sarv prāpti karnē vālē brāhmaṇ aisī ātmāō̃ kō kulakalaṅkit key|kī line mē̃ dēkhē̃gē .

⁵⁰Therewill be cries of victory for those who attain something, whereas the sight and sound of distress will emerge from theeyes and lips of those who repent. ⁵¹The Brahmins who attain all attainments will see such souls as those who are inthe line of those who defame the clan.

⁵⁰Apnē kiyē vikarmō̃ kā kālāpan chēhrē sē spaṣhṭ dikhāī dēgā .

⁵²The ugliness of the sins committed by them will be very clearly visible ontheir face.

⁵¹Isliyē ab sē yah vikarāl bhūl arthāt baṛī-sē-baṛī bhūl samajhkar K|kē abhī hī apnī pichhlī bhūlō̃ kā paśhchātāp dil sē karkē bāp sē spaṣhṭ kar apnā bōjh miṭāō .

⁵³This is why you have to consider this to be a very strong mistake. ⁵⁴Repent for your past mistakes fromyour heart now. ⁵⁵Clear it with the Father and finish your burden.

⁵²Apnē āp kō kaṛī sajā dō tāki āgē key|kī sazāō̃ sē bhī chhūṭ jāyē̃ .

⁵⁶Punish yourself severely so that you are liberatedfrom the punishment of the future.

⁵³Agar ab bhī bāp sē chupāvēṅgē va apnē kō sachchā siddha karkē chalānē key|kī kōśhiśh karē̃gē tō abhī chalānā arthāt ant mē̃ aur ab bhī apnē man mē̃ chillātē rahēgē - kyā karū̃ , khuśhī nahī̃ hōtī , saphaltā nahī̃ hōtī , sarv-prāptiyō̃ key|kī anubhūti nahī̃ hōtī .

⁵⁷If, even now, you try to hide from the Father or you move along whilst trying to justify yourself, then it means tocompromise now. ⁵⁸That means to cry out in distress at the end, and to cry out in distress in your mind now: what can Ido? ⁵⁹I can't experience any happiness! ⁶⁰I don't have any success!

⁵⁴Aisē ab bhī chillāyēṅgē aur ant mē̃ ‘ hāy mērā bhāgya ’ kah chillāyēṅgē .

⁶¹I don't have the experience of all attainments! ⁶²Inthis way, you will cry out now and at the end also.

⁵⁵Tō ab kā chalānā arthāt bār-bār chillānā .

⁶³You will cry, saying that that was your fortune!

⁵⁶Agar abhī bāt kō chalātē hō tō apnē janma-janmāntar K|kē śhrēṣhṭh takdīr kō jalātē hō . ⁵⁷Isliyē is viśhēṣh bāt par viśhēṣh attention rakhō .

⁶⁴To compromiseat this time means to cry out in distress again and again. ⁶⁵If you simply compromise at this time, it means that you areburning your elevated fortune of many births.

⁵⁸Saṅkalp mē̃ bhī is viṣ-bharē sāmp kō touch nahī̃ karnā .

⁶⁶Therefore, pay special attention to this particular aspect.

⁵⁹Saṅkalp mē̃ bhī touch karnā arthāt apnē kō mūrchhit karnā hai .

⁶⁷Do not touchthis poisonous snake even in your thoughts.

⁶⁰Tō register mē̃ viśhēṣh albēlāpan dēkhā .

⁶⁸So, Baba especially saw carelessness in the register.

⁶¹Dūsrī result kal sunāī thī ki kin-kin bātō̃ mē̃ chaṛhtī kalā K|kē bajāy rūk jātē haĩ .

⁶⁹Baba told youanother result yesterday, of the aspects in which you stop instead of going into the stage of ascent.

⁶²Tīvr gati K|kē bajāy madhyam gati hō jātī hai .

⁷⁰Instead of a fastspeed, you have a mediocre speed. ⁷¹This is the result of the majority of you.

⁶³Yah hai majority kā result .

⁷²Therefore, now realise this by yourself,that is, complete the realisation course.

⁶⁴Isliyē ab apnē āp kō realise karō arthāt antim realise course samāpt karō .

⁷³Check yourself very carefully in every subject: To what extent have I put intopractice all the maryadas, all of Baba's orders and elevated directions.

⁶⁵Apnē āp kō achchhī tarah her|har prakār sē her|har subject mē̃ check karō .

⁷⁴Check this as well and offer the final sacrificein the great sacrificial fire of Madhuban for all time.

⁶⁶Sarv maryādāō̃ kō , bāp K|kē pharamānō̃ kō aur śrēṣṭh-mat kō kahā̃ tak practical mē̃ lāyā hai , uskō check karō aur sāth-sāth madhuban mahāyajña mē̃ sadākāl K|kē liyē antim āhuti ḍālō .

⁷⁵Do you understand? ⁷⁶Do not take any wrong advantage ofBaba's form of love at the present time. ⁷⁷Otherwise, in front of the final form of the Great Death, you will have torepent a thousand­fold for each mistake. ⁷⁸Achcha.

⁶⁷Samjhā  ?

⁷⁹To those Brahmins, and so deities, who understand through signals; to those who have all rights to all attainments; tothose who let the past be the past and who make every thought of the present and the future elevated; to such lights ofthe Brahmin clan; to the stars of hope and the fortunate souls who awaken their own fortune as well as the fortune ofthe world, BapDada's love, remembrance and namaste. ⁸⁰Avyakt BapDada's personal meeting with senior brothers and sisters.Just like Brahma Baba, do the maharathis also constantly experience themselves to be instruments, the same as thefather? ⁸¹The speciality of the maharathis is that they do not have any consciousness of "I". ⁸²They would naturally havethe nature of being an instrument and a server; they do not have to create this nature.

⁶⁸Abhī bāp K|kē prēm-svarūp kā ulṭā advantage nahī̃ uṭhāō .

⁸³And, their thoughts, words anddeeds are naturally according to their nature. ⁸⁴Feelings of world benefit are clearly visible in every deed performed by the maharathis.

⁶⁹Nahī̃ tō antim mahākāl rūp kē āgē ēk bhūl kā hajār guṇā paśhchātāp karnā paṛēgā .

⁸⁵The practical proof of this isthat they would very firmly have the lesson of "you first" in order to keep other souls ahead of them.

⁷⁰Aisē iśhārē sē samajhnē vālē brāhmaṇ sō dēvtā , sarv prāpti K|kē adhikār prāpt karnē vālē adhikārī aur bītī kō bītī kar bhaviṣhya aur vartamān K|kē her|har saṅkalp kō śhrēṣhṭh banānē vālē , aisē brāhmaṇ-kul K|kē dīpakō̃ kō , ummīdvār sitārō̃ kō apnī aur viśhva key|kī takdīr jagānē vālē takdīrvān ātmāō̃ kō bāpdādā kā yād-pyār aur namastē .

⁸⁶They wouldnever say, "I first". ⁸⁷By saying, "you first", they become instruments to bring benefit to those souls. ⁸⁸Such maharathiswho have such elevated feelings and an elevated nature are said to be the same as the father. ⁸⁹Maharathis are great donors who donate their own time, their facilities of comfort, their virtues and the powers theyhave attained to other souls for their progress.

⁷¹Is murlī key|kī viśhēṣh bātē̃

⁹⁰Such a soul is called a great donor.

⁷²1 . bachchō̃ K|kē karm-kahānī K|kē rajisṭarsa mē̃ viśhēṣh tīn prakār key|kī result haĩ - ēk chhipānā , dūsrā kahī̃-n-kahī̃ phansnā , tīsrā albēlēpan mē̃ bahānē banānā . ⁷³2 . abhī apnē sē huī bhūl kō sach siddh karnā arthāt bāp dvārā janmajanmāntar kē liē sarv siddhiyō̃ key|kī prāpti sē vañchit hōnā hai .

⁹¹The thoughts and words of such agreat donor automatically become a blessing. ⁹²Whatever thoughts or words such a soul has for others, these willbecome a blessing for other souls, because to be a great donor means to be an embodiment of renunciation andtapasya. ⁹³This is why the practical fruit of their renunciation, tapasya and great donation is that their every thoughtbecomes a blessing.

⁷⁴3 . kōī bhī dēhdhārī mē̃ saṅkalp sē va karma sē phansnā arthāt apnī key|kī huī ab tak key|kī kamāī kō khatm karnā hai .

⁹⁴This is why praise of a maharathi is sung as that of being a great donor and a bestower ofblessings. ⁹⁵A gathering of such maharathi souls works like a light­and­ might­house.

⁷⁵5 . jaisē lakṣhya spaṣhṭ hai - vartamān saṅgamyugī phariśhtēpan kā aur bhaviṣhya dēvtā svarūp kā - vaisē lakṣhaṇ bhī spaṣhṭ dikhāī dēnē chāhiē̃ .

⁹⁶You are making suchpreparations, are you not? ⁹⁷To prepare such a gathering means to have victory before there are cries of distress. ⁹⁸Thisscene would also be a very wonderful scene.

⁷⁶A pratigyā karō ki - dēh-rūpī viṣh bharē sāmp kō saṅkalp mē̃ bhī touch nahī̃ karē̃gē .

⁹⁹On the one hand, there would be great distress and on the other hand,there would be victory. ¹⁰⁰Achcha. ¹⁰¹* * * O M S H A N T I * * *