सोमवार 27 अक्टूबर 1975 की अव्यक्त मुरली - 2

⁰> ¹27-10-75 om shanti avyakt baapdaadaamdhuban

⁰> > 27/10/75 Madhuban Avyakt BapDada Om Shanti

²question, correction aur koteshan se purooshaartha mein dheelaapan

¹Slackness in effort throughquestions,correctionsandquotations.

³roohaani bageeche ke baagvaan shiv baba phulvaari ke phoolon ko dekh bole:-

²Today, BapDada was especially looking at the unlimited flower garden to see how much beauty, colour and fragrance each flower has.

⁴aaj baapdaada behad ki phulvaari ko vishesh roop se dekh rahe the ki har ek phool ke andar roop, rang aur kitni khushbu hai। ⁵roop arthaat saakaari swaroop mein nain aur chain mein arthaat chehre mein brahman-pan ka va pharishte-pan ka, shreshtha paartadhaari aatma ki smriti ka nasha aur khushi pratyaksha roop mein kitni dikhaai deti hai?

³Beauty means the extent to which practical happiness and intoxication is visible on your face, that is, in your eyes and in your features as a Brahmin, and of your having the awareness of being a soul playing an elevated part of an angel in the corporeal form. ⁴Colour means to be constantly coloured by the constant company of the Father, that is, the extent to which you are coloured with the colour of being a constant companion. ⁵Fragrance means to what extent you have imbibed spiritual vision and a spiritual attitude.

⁶rang arthaat nirantar baap ke sang ka rang arthaat sada saathi banne ka rang kitna chadha hua hai?

⁶BapDada saw these three specialities in each one. ⁷While seeing these specialities, BapDada saw another particular speciality. ⁸What was that?

⁷khushbu arthaat sada roohaani vritti aur drishti kahaan tak apnaayi hai?

⁹The flowers on whom BapDada had special vision, who had the sparkle of zeal and enthusiasm, in whom there was hope, who also received love from the entire Brahmin family, who had an elevated aim and were also moving along fast, are at one moment visible in this form (the form just described), but then, after some time, the forms and colours of those who remained in the Father’s vision changed because of having theroyalform of Maya’s vision on them. ¹⁰Instead of following the right path at full speed, their steps lead them at full speed onto the path of waste. ¹¹Instead of having the intoxication of being an angel and having Godly happiness, they experience many different perishable types of intoxication. ¹²Along with this, they also become totally lost in the happiness and intoxication they experience on the basis of the spiritual endeavour they have made.

⁸har-ek mein yeh teen visheshtaayen dekheen।

¹³Instead of being constantly coloured by the Father’s company, that is, instead of taking the support of the one Father, they make souls their corporeal support from time to time, that is, they are coloured by their company. ¹⁴In this, too, one particular aspect was visible in themajorityof children. ¹⁵When themajorityof children, at the beginning of their Brahmin life, first receive the Father’s introduction and the treasures of knowledge from the Father, they become aware of their birthright. ¹⁶They have special experiences through remembrance; their sorrow changes into happiness; peacelessness changes into peace and their wandering stops, because they find a destination.

⁹yeh visheshta dekhte hue ek aur vichitra visheshta dekhi।

¹⁷They move along very well in this stage with a lot of zeal and enthusiasm. ¹⁸They dance in happiness and engage themselves in service day and night.

¹⁰woh kya dekhi ki jin vishesh phoolon mein baapdaada ki najar hai, umang aur ullaas ki jhalak bhi hai, ummeedvaar bhi hain, sarva brahman parivaar ka sneh bhi hai,lakshya bhi bahut shreshtha hai aur kadam bhi teevra gati ke hain - lekin abhi-abhi isi roop mein dikhaai de rahe hain (jo varnan kiya hai); kuchh samay ke baad baap ki najar mein rahne vaalon ke oopar maaya ke royal roop ki najar lagne ke kaaran roop-rang badal jaata hai।

¹⁹They completely lose the awareness of their bodies and their relations. ²⁰They experience themselves to be suchfirst-class serviceable, knowledge-fullandpowerfulsouls, and other Brahmins also experience them to be like that. ²¹However, after the beginning, when they go into their middle stage, they are not content with their efforts, their service, their happiness or their zeal and enthusiasm. ²²They ask themselvesquestionssuch asः It was like that in the beginning; so why is it like this now?

¹¹kadmon ki teevra gati yathaartha maarga ke bajaay vyartha maarga par teevra gati se chal padte hain।

²³Where did the enthusiasm of the beginning period go? ²⁴Why did the happiness of the beginning disappear? ²⁵Instead of the stage of ascent, why have they come to a stop?

¹²pharishtepan ke nashe ke bajaay aur eeshvareey khushi ke bajaay anek prakaar ke nashe jo ki vinaashi nashe hain, saath-saath saadhnon ke aadhaar par jo praapta hui khushi aur nashe hain - unmein masta ho jaate hain।

²⁶Since knowledge is becoming deeper, time is coming close and you have also received many different means for service, why then is there not the same experience as you had in the beginning? ²⁷This experience was visible in themajorityof the children. ²⁸What is the reason for this? ²⁹The reason is that, while doing service, while coming into connection with the Brahmin family and in receiving the instant fruit of service, you develop a limitedpositionas you move along.

¹³sada baap ke sang ke rang ke bajaay arthaat ek baap ka sahaara lene ke bajaay samay-prati-samay jin aatmaon se alpakaal ka sahaara milta hai un aatmaon ko hi saakaari sahaara bana dete hain।

³⁰You start to haveoppositionwith your equal serviceable companions or those companions who come into contact with you. ³¹You engage yourself in using physical means, that is, you do service and make effort on the basis of the facilities provided. ³²Some begin to askquestions, tocorrectothers and also givequotations(examples) of others.

¹⁴arthaat sang ke rang mein rang jaate hain।

³³That is, they begin to make their principles based on the examples of others.

¹⁵ismen bhi majority bachchon mein ek baat dikhaai di।

³⁴They adopt one wrong path or another out of these five aspects. ³⁵The Father saidः Stabilise yourself in thepositionof a constant tapaswi soul, a Godly Brahmin soul, a complete renunciate and a tapaswi soul. ³⁶However, they take a limitedpositionin the awareness of, “I am a mostserviceablesoul. ³⁷I have aplanningintellect, I am aninventor, I co-operate with my wealth, I use my body for service day and night!” That is, “I am ahard worker”, or “I amin charge.” Such limited name and fame, regard and respect make them catch hold of the wrongposition.

¹⁶majority is brahman jeevan ke aadi mein arthaat pahle-pahle jab baap dvaara baap ka parichay, gyaan ka khazaana praapta hota hai, apne janma-siddha adhikaar ka maaloom padta hai, yaad dvaara anubhav praapta hota hai, duhkh, ‘sukh’ mein badal jaata hai,ashaanti, ‘shanti’ mein badal jaati hai aur bhatakna banda ho, thikaana mil jaata - us shuru ki sthiti mein bahut achhe,teevra umang-ullaas vaale, khushi mein jhoomne vaale, seva mein raat-din ek karne vaale,sambandh aur shareer ki sudhbudh bhoole hue, aise first class service-ebal,knowledgeful aur powerful svayan ko bhi anubhav karte hain aur anya brahman bhi unko aise hi anubhav karte hain।

³⁸That is, instead of following the right path to their destination, they begin to walk on the wrong path at full speed. ³⁹The Father saidः You are theSalvation Army, that is, you are instruments to give other soulssalvation. ⁴⁰However, they say, “First give us limitedsalvation.” Or, “If we have these facilities, we will then doservice.” The facilities, too, are not requested for the sake of service, but for their physical comfort. “If this is provided, I will be able to do a lot ofservice.” They begin to make effort on the basis of a particular type of salvation, saying, “If I am givenextralove andregard; if I am offeredextrahospitality, or, “If my name is especially mentioned”etc.This is why, because their foundation is wrong, they don’t experience any progress. ⁴¹Although the Father has said you have toopposeMaya, they become friends with Maya in this way.

¹⁷lekin aadi ke baad phir jab madhya mein aate hain to purooshaartha se, apni seva se, khushi aur umang se santushta nahin rehte। ¹⁸apne aap se question karte rehte hain ki-’’pahle aisa tha abhi aisa kyon, pahle jaisa umang kahaan chala gaya?

⁴²Instead of opposing the devilish sanskars and the devilish community, they begin toopposethe Godly community, that is, they begin to oppose one another. “This one is doing this, and so I will show them by doing something even more.” “This one isserviceable; I too amserviceable.” “This one is in front and so why should I be left behind?

¹⁹pahle vaali khushi gaayab kyon ho gai?

⁴³I am an incognito effort-maker.

²⁰chadhti kala ke bajaay rookaavat kyon ho gai? ²¹jabki gyaan guhya ho raha hai, samay sameep aa raha hai,seva ke saadhan bhi bahut praapta ho rahe hain aur phir bhi pahle jaisa anubhav kyon nahin hota?

⁴⁴No one recognises me.” “I am much moreserviceablethan the instrumentteachers.” They begin toopposetheteacherstoo. “You are not experienced, but I am experienced in this. ⁴⁵You are not educated, but I am educated.” Byopposingone another in this way, they lose their eternal elevatedposition.

²²’’ majority ka yeh anubhav dekha।

⁴⁶Byopposingeach other, they become weak inopposingMaya.

²³ab iska kaaran kya?

⁴⁷That is, they are not able to be victorious.

²⁴kaaran yeh hai - jab seva mein aur brahman parivaar ke samparka mein va seva dvaara jo pratyaksha phal praapta hota hai usmein chalte-chalte koi had ki position mein aa jaate hain, koi hamashreek service-saathiyon va samparka mein aane vaale apne saathiyon ka opposition karne mein lag jaate hain, koi sthool selveshan lene mein lag jaate hain arthaat selveshan ke aadhaar par seva aur purooshaartha karte hain, koi question aur correction karne lag jaate hain aur phir koi doosre ki koteshan (udaahran) dene lag padte hain arthaat doosre ke drishtaanta se apna siddhaanta banaane lag jaate hain।

⁴⁸In the same way, they become very clever lawyers andjudgesin askingquestions, givingcorrectionsandquotingothers. ⁴⁹They evencorrectthe Father. ⁵⁰In order to justify themselves, that is, in order to hide their mistakes, they givequotationsः “Even maharathis who are greater than me do this.” “In this situation, BapDada had said so-and-so to that one, and so I also followed the same shrimat.” “In the murli of this particulardate,Baba said this, and I am doing this according to that direction.” They don’t consider the time or the particularcircumstances, but they hold on to the words. ⁵¹Because of making this one mistake, they continue to make many more mistakes.

²⁵in paanch mein se koi-na-koi ulta maarga apna lete hain।

⁵²Their sanskars of carelessness increase. ⁵³Their speed of effort becomes mediocre from fast.

²⁶baap ne kaha ki sada tapasvi bankar ke apne eeshvareey braahmanpan ke, sarvasva tyaagi ke position mein sthit raho। ²⁷lekin had ki position ki -‘‘main sabse jyaada serviceable hoon, planning-buddhi hoon, inventar hoon, dhan ka sahayogi hoon,din-raat tan lagaane vaala hoon arthaat hard-worker hoon ya incharge hoon।

⁵⁴The Father has saidः To be amastertrikaldarshi means to be one who knows the three aspects of time, but, because of having this dharna, instead ofcorrectingthemselves, they continue tocorrectothers. ⁵⁵Incorrectingothers, they break theirconnectionwith the Father. ⁵⁶This is why, because of being powerless in this, they remain constantly confused.

²⁸’’ - is prakaar ke had ke naam, maan aur shaan ke un ulte position ko pakad lete hain।

⁵⁷They cannot see their destination of experiencing peace, happiness and supersensuous joy. ⁵⁸Thinking of others takes them into degradation.

²⁹arthaat yathaartha manzil se vyartha maarga par teevra gati se chal padte hain।

⁵⁹Do you understand? ⁶⁰Because of being caught up in these matters, the intoxication and happiness of the beginning period comes to an end.

³⁰baap ne kaha - salvation army ho arthaat anya aatmaon ko salvation dene prati ho lekin had ki salvation ki yeh saadhan hoga to service karenge, pahle saadhan do phir service karenge।

⁶¹This is why you have tocheckyourselfः Am I wasting my time by following a wrong or wasteful path of one of these five things?Checkyourself andchange. ⁶²You will then begin to move towards the stage of ascent.

³¹saadhan bhi seva-arth nahin, lekin apne sukh ke arth maangate hain।

⁶³BapDada saw that this was the experience of themajorityof the children. ⁶⁴It is now the end of the mela.

³²agar yeh kiya jaae to bahut service kar sakta hoon,extra sneh, regard diya jaay, extra khaatiri ki jaay aur vishesh naam liya jaay - aise prakaar ke salvation ke aadhaar par apna purooshaartha karne lag padte hain।

⁶⁵So, at the end, make the final sacrifice, that is, make yourself powerful for all time. ⁶⁶Baba will of course tell you theresult. ⁶⁷Baba just told you the news of the reason why effort-makers come to a halt while moving along. ⁶⁸In the future, constantly keep with yourself the transformation that took place in the land of transformation.

³³isliye aadhaar galat hone ke kaaran unhein apni unnati ka anubhav nahin hota।

⁶⁹This is known as celebrating a mela, that is, making yourself complete. ⁷⁰Achcha.

³⁴isi prakaar baap ne kaha - maaya se opposition karna hai। ³⁵lekin maaya ke to mitra ban jaate hain arthaat aasuri sanskaaron roopi aasuri sampradaay ke bajaay eeshvareey sampradaay arthaat ek-do mein opposition karte rehte hain - ‘‘yeh aisa karta hai to main isse bhi jyaada karke dikhaaun, yeh serviceable hai to main bhi serviceable hoon।

⁷¹To souls who transform themselves with a determined thought within asecond,to those who make the atmosphere satopradhan through their attitude and who take others beyond with their glance, to such constant companions of the Father, to such powerful co-operative souls, BapDada’s love, remembrance and namaste. ⁷²Personal meeting with Kumarisः ⁷³Are all you kumaris fulfilling the first promise you made to the Father of belonging to the one Father alone?

³⁶’’ yeh aage hai to main peechhe kyon?

⁷⁴A kumari who fulfils this promise can become an instrument for world benefit.

³⁷main gupta purushaarthi hoon, mujhe pahchaante nahin aur nimitta teacher se to main jyaada serviceable hoon।

⁷⁵Kumaris are worshipped, and the basis of their worship is their complete purity. ⁷⁶So, the importance of kumaris is on the basis of their purity.

³⁸teacher se bhi opposition karte hain। ³⁹tum anubhvi nahin,main to anubhvi hoon, tum anpadh ho, main padhi hui hoon।

⁷⁷If, while being a kumari, a kumari is not pure, there is no importance in leading a life of a kumari. ⁷⁸So, always keep the speciality of being a kumari with you; never let go of it.

⁴⁰aise ek-do mein opposition karne se apna sadaakaal ka shreshtha position ganva dete hain।

⁷⁹Otherwise, by letting go of your speciality, you will be deprived of both the supersensuous joy of the present time and the future royal status.

⁴¹aapas mein opposition ke kaaran maaya se opposition karne mein kamzor ban jaate hain arthaat vijayi nahin ban sakte hain।

⁸⁰While being a Brahma Kumari, you hear and speak of supersensuous joy being the inheritance of the confluence age, but you will have no experience of it.

⁴²isi prakaar question, correction aur koteshan dene mein to bade hoshiyaar, vakeel aur judge ban jaate hain।

⁸¹When you constantly have the importance of a life of a kumari in your awareness, you will be able to become a goodteacherand a good Brahma Kumari.

⁴³baap ko correction dete rehte। ⁴⁴apne aapko chhudaane ke liye arthaat apni galti ko chhipaane ke liye koteshan denge - ‘‘mere se bada mahaarthi bhi aise karta hai।

⁸²When you have this aim, you have to keep the qualifications of the speciality of a kumari with you at all times. ⁸³No matter how much Maya tries to shake you from this speciality, you have to remain constantly like Angad.

⁴⁵is samasya par phalaane ko baapdaada ne aisa kaha tha,isliye mainne bhi woh shreemat maani।

⁸⁴A kumari is free from bondage but is concerned that, while leading a kumari life, she should not be influenced by Maya.

⁴⁶phalaane date ki murli mein yeh baat kahi gai hai,usi pramaan main yeh kar raha hoon।

⁸⁵If a kumari finishes this excuse, there’s no need to have atrialor to wait and see. ⁸⁶You also need the power to transform.

⁴⁷’’ samay aur sarakmastaansej ko nahin dekhte lekin shabd pakad lete hain।

⁸⁷No matter who it is or what situation arises, only when you have the power to transform yourself will you be able to become a successfulteacheror server.

⁴⁸inheen bhoolon ke kaaran ek bhool se anek bhoolen badhti jaati hain। ⁴⁹albelaapan ke sanskaar badhte jaate hain।

⁸⁸With the speciality of complete purity and the power to transform, you will be able to become a special soul in service, love and co-operation.

⁵⁰purooshaartha ki gati teevra se madhyam ho jaati hai।

⁸⁹Otherwise, you will remain in thelistof those who are stilltrying.

⁵¹baap ne kaha hai ki master trikaaldarshi arthaat teenon kaalon ko jaanne vaale ho।

⁹⁰You will not be able to come into thelistof those who havesurrendered. ⁹¹A kumari who constantly maintains both these specialities becomes worthy of worship and praise.

⁵²is dhaarna ko apnaane ke kaaran apni correction ke bajaay doosron ki correction karte rahege।

⁹²When you have permanent disinterest, not temporary disinterest, that is, when you have renunciation and tapasya, you will then be called a special kumari.

⁵³doosron ki correction mein baap se connection tod dete hain।

⁹³At present, the instruments have to look after you, because you have not yet revealed your specialities.

⁵⁴isliye shaktiheen hone ke kaaran ulajhte rehte hain। ⁵⁵sukh-shanti va ateendriy sukh ki anubhooti ka thikaana nazar nahin aata।

⁹⁴This is why service has to be stopped. ⁹⁵When there are no complaints from anyone, you can then become acompleteteacher, that is, you can then become a kumari who is more elevated than a hundredbrahmins.

⁵⁶parchintan patan ki taraph le jaata hai।

⁹⁶Achcha. ⁹⁷Personal meeting with Didijiः

⁵⁷samjha?

⁹⁸In order to finish any weakness, you specially need to have a gathering of Shaktis who are forms of Maha Kali, who transform this atmosphere with the influence of their fire of yoga. ⁹⁹Now, according to thedrama, the finalresultis going to be clear in the mirror of each one’s activities. ¹⁰⁰As you progress further, with the power of yourknowledge, Maharathi children will clearly be able to see the philosophy of each one’s karma on their face. ¹⁰¹Just as you are able to smell the odour of impure/dirty food, in the same way, your intellect will have a cleartouchingfrom thevibrationsof souls who have taken impure food, that is, impure thoughts.

⁵⁸in baaton mein aane ke kaaran jo aadi ka nasha aur khushi ka anubhav hota hai yeh khatma ho jaata hai।

¹⁰²The tool for this is aclearlineof the intellect. ¹⁰³Those whose tool ispowerfulwill easily be able to know everything.

⁵⁹isliye apne aap ko check karo ki in paanch mein se koi bhi ulte va vyartha maarga par chal kar samay barbaad to nahin kar rahe hain?

¹⁰⁴There is also this speciality in the non-living images of the Shaktis and the deitiesः no soul who goes in front of them can hide his sins. ¹⁰⁵You yourselves speak about this and sayः I am like this.

⁶⁰check karo aur phir apne ko change karo to phir chadhti kala ki or chal padenge।

¹⁰⁶So, this speciality is visible in the non-living memorials even at the end.

⁶¹aisa majority aatmaon ka anubhav baapdaada ne dekha। ⁶²abhi mele ka ant hai।

¹⁰⁷These specialities of the Shaktis are well known in the living form and this is why they are also remembered in the memorials.

⁶³to ant mein antim aahuti daalo arthaat sadaakaal ke liye apne ko samartha banaao।

¹⁰⁸This is thestageof being amasterjanijananhar (one who knows everything), that is, thestageof beingknowledge-full.

⁶⁴result to sunaayenge na। ⁶⁵to vartamaan samay ke purooshaarthiyon ka chalte-chalte rook jaane ka samaachaar sunaaya।

¹⁰⁹Thisstagewill be experienced in apracticalway; it is being experienced and will continue to be experienced. ¹¹⁰Have you created such a gathering?

⁶⁶aage se parivartan- bhoomi ka parivartan sada saath rakhna। ⁶⁷isko kahenge mela manaana arthaat svayan ko sampanna banaana।

¹¹¹It definitely has to be created. ¹¹²Such a gathering of those who are moths is needed, through whose every step, the revelation of the Father can take place.

⁶⁸achha! ⁶⁹aise second mein svayan ko dridh sankalp se parivartan karne vaale, apni vritti dvaara vaayumandal ko satopradhaan banaane vaale aur nazar se nihaal karne vaale aise baap ke sada saathi, sahayogi aur shaktishaali aatmaon ko baapdaada ka yaad- pyaar aur namaste।

¹¹³From the eyes and mouths of souls who are constantly merged in love for the Father, that is, those who are merged in remembrance, those who have the Father merged in their every word, then because of being merged in the Father, instead of being visible as just embodiments of power (shakti swaroop), they will be seen as almighty authorities. ¹¹⁴Just as at the beginning of establishment, Shri Krishna was constantly visible in Brahma, in the same way, the Almighty Authority will be visible through the Shaktis. ¹¹⁵You are experiencing this, are you not?

⁷⁰is murli ki vishesh baaten ⁷¹1. apne roop, rang aur khushbu ko dekhna hai।

¹¹⁶The Father will be visible through such ones who are constantly merged in remembrance of the Father and who have the attitude of having renounced the consciousness of “I”.

⁷²roop arthaat chehre mein braahmanpan va pharishtepan ki jhalak, rang arthaat nirantar baap ke sang ka rang aur khushbu arthaat roohaaniyat kahaan tak aayi hai?

¹¹⁷Just as you yourself would have forgotten the consciousness of “I”, in the same way, others too would not see that form of yours but would instead see the form of the Almighty Authority. ¹¹⁸Achcha. ¹¹⁹* O M S H A N T I *