रविवार 1 फ़रवरी 1976 की अव्यक्त मुरली

⁰> ¹01-02-76 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 23/09/96 Om Shanti Avyakt BapDada Madhuban 01/02/76

²Rūhānī śhamā aur tīn prakār K|kē rūhānī parvānē

¹The Spiritual Flame and the Three Types of Spiritual Moths.

³Sarv prakār K|kē chakkarō̃ sē chhuṛā kar cakravartā mahārājā banānē vālē , sadā jāgtī jyōti , rūhānī śhamā parampitā śhiv bōlē –

²Today, the Spiritual Flame is looking at the spiritual moths. ³All the moths are engaged numberwise in surrenderingthemselves to the one Flame.

⁴Āj rūhānī śhamā rūhānī parvānō̃ kō dēkh rahī hai .

⁴The number one moths do not have any concern for themselves, that is, they have noconcern of body consciousness, of day or night, of hunger or thirst, of their own physical comforts, of their rest oranything else. ⁵They are totally lost to all awareness of all physical things, that is, they are constantly merged in lovefor the Flame. ⁶Just as the Flame has the form of light ­ it is the form of light and might ­ in the same way, theythemselves are the form of light and might. ⁷The second type of moths definitely become attracted to the light andmight of the Flame; they even wish to come close to it and become equal to it, but the awareness of the body andbodily relations, the awareness of physical comfort, the awareness of the tamoguni sanskars of body consciousnessdoesn't allow them to have the courage to come close.

⁵Sabhī parvānē ēk hī śhamā par svāhā hōnē kē liē number-vār prayatna mē̃ lagē huē haĩ . ⁶Jō number one parvānē haĩ unkō svayã kā arthāt is dēh-bhān kā , din-rāt kā , bhūkh aur pyās kā , apnē sukh K|kē sādhanō̃ kā , ārām kā - kisī bhī bāt kā ādhār nahī̃ .

⁸They constantly waste their time spinning around in theawareness of all these different things. ⁹The first number moths are those who are absorbed in the Father's love, thatis, they adopt the form and powers that are equal to the Father's; they merge all the Father's treasures withinthemselves. ¹⁰They are those who become equal, that is, they merge in the Father, that is, they totally die alive.

⁷Sab prakār key|kī dēh key|kī smr̥iti sē khōyē huē hō , arthāt nirantar śhamā K|kē lav|love mē̃ lavlīn huē hō  ?

¹¹Thesecond type are those who go around in many different types of spinning, those who get caught up in a variety ofdifferent awarenesses.

⁸Jaisē śhamā jyōti-svarūp hai , light-might rūp hai , vaisē śhamā K|kē samān svayã bhī light-might rūp hō  ?

¹²The first are those who become equal and the second are those who constantly keep onthinking.

⁹Dūsrē prakār K|kē parvānē , śhamā key|kī light aur might kō dēkhtē huē uskī taraph ākarṣhit zarūr hōtē haĩ , samīp jānā chāhtē haĩ , samān bannā chāhtē haĩ , lēkin dēh-bhān key|kī smr̥iti va dēh K|kē sambandh key|kī smr̥iti , dēh K|kē vaibhavō̃ key|kī smr̥iti , dēh-bhān K|kē vaśh tamōguṇī saṅskārō̃ key|kī smr̥iti samīp jānē kā sāhas va himmat dhāraṇ karnē nahī̃ dētī hai .

¹³The third type of moths are attracted when they see the moths; they even think about it, but they areconstantly caught up in conflict, that is, they wish to keep their feet in two boats. ¹⁴They want the temporary happinessthat Maya offers, but they also want the imperishable attainment from the Father, the Flame. ¹⁵These are the mothswho constantly keep on asking questions. ¹⁶The second variety are those who think about it and the third variety arethose who question it: Should I do this or not?

¹⁰In bhinn-bhinn smr̥itiyō̃ K|kē chakkar mē̃ samay ganvā dētē haĩ  !

¹⁷Will there be attainment or not? ¹⁸Is it possible or not? ¹⁹Is it difficult oreasy? ²⁰Is this the only true path or are there other paths?

¹¹First number haĩ lavlīn parvānē arthāt bāp K|kē samān svarūp aur śhaktiyā̃ dhāraṇ karnē vālē , bāp K|kē sarv khajānē svayã mē̃ samānē vālē , samān bannē arthāt samā jānē arthāt mar miṭnē vālē .

²¹They constantly question themselves and ask theexperienced souls also. ²²They have the desire, but lack the courage to become completely ignorant of even theknowledge of desire. ²³They wish to meet the Father, but do not want to die alive. ²⁴Their heart sinks when they have todie alive or if they have to leave something.

¹²Dūsrā number - anēk prakār K|kē chakkar kāṭnē vālē aur anēk smr̥itiyō̃ kā chakkar kāṭnē vālē . ¹³Vah haĩ samānē vālē , yah haĩ sōchnē vālē .

²⁵These three types of moths come to surrender themselves to the Flame. ²⁶Now, ask yourself: What type of moth am I? ²⁷Has the spinning in the different types of awareness finished or is therestill something that pulls you towards itself?

¹⁴Tīsrē number K|kē parvānē - śhamā kō dēkh ākarṣhit bhī hōtē , sōchtē bhī lēkin duvidhā K|kē chakkar mē̃ rahtē haĩ .

²⁸If, even now, you still go around in the awareness of somethingwasteful, you cannot attain the confluence­aged title of being a spinner of the discus of self­realisation.

¹⁵Arthāt dō nāv mē̃ pāṅw rakhnā chāhtē haĩ .

²⁹Those whoare not the spinners of the discus of self­realisation cannot become the rulers of the globe in the future.

¹⁶Māyā K|kē , alpkāl K|kē sukh bhī chāhtē haĩ aur śhamā dvārā va bāp dvārā avināśhī prāpti bhī chāhtē hai .

³⁰You havespent sixty­three births in going around in many different wasteful things. ³¹Why do you allow the same sanskars toemerge even now at the confluence age, even against your conscious wish?

¹⁷Yē haĩ bār-bār pūchhnē vālē .

³²Do you experience attainment ordisappointment when spinning around? ³³Having gone around the sixty­three births and wasted everything, havingforgotten the self and the Father, have you yet not become sufficiently tired that you still keep on going around?Whilst having imperishable attainment, does perishable, temporary attainment still attract you? ³⁴Can you still seesomeone who will enable you to find other destinations? ³⁵Or, is it that whilst knowing about the most elevateddestination, you have kept the means of a temporary destination for such a time of need?

¹⁸Vah sōchnē vālē aur yē pūchhnē vālē ‘ ‘ aisā karē̃ yā na karē̃  ? ¹⁹Prāpti hōgī yā nahī̃ hōgī  ?

³⁶There are many who arevery clever in this way. ³⁷They are very clever at the time of taking, but, when it comes to renouncing, they becomevery clever with the Father. ³⁸What cleverness do they show?

²⁰Hō saktā hai , yā nahī̃ hō saktā hai  ?

³⁹At the time of renouncing something, they become veryinnocent.

²¹Muśhkil hai yā sahaj hai  ? ²²Yahī ēk rāstā sahī hai yā aur bhī hai  ? ²³’ ’ - aisē svayã sē va anya anubhavī ātmāō̃ sē pūchhnē vālē .

⁴⁰"I am still an effort­maker; I will be able to renounce it at the right time; circumstances are such; the karmic accountsare very strong; I wish to do it, but what can I do? ⁴¹It will happen gradually."

²⁴Ichchhā hai lēkin ‘ ichchhā mātram avidyā ’ hōnē kā sāhas hī nahī̃ hai .

⁴²They become very innocent in this way. ⁴³They even begin to give knowledge to the Father who is full of knowledge.

²⁵Milnā bhī chāhtē haĩ , lēkin jītē-jī marnā nahī̃ chāhtē .

⁴⁴They relate the stories of their ownkarma to the One who knows of the philosophy of karma.

²⁶Jītē-jī marnē athavā chhōṛnē mē̃ hday vidīrṇ hōtā hai .

⁴⁵And then, at the time of taking, they become very clever.What do they say when they become very clever?

²⁷Aisē tīn prakār K|kē parvānē śhamā par ātē haĩ .

⁴⁶"You are the Merciful One, You are the Bestower of Blessings.

²⁸Ab apanē-āp sē pūchhō ki maĩ kaun-sā parvānā hū̃  ?

⁴⁷Ialso have a right since I have become Your child, and so I should have the full right."

²⁹Anēk prakār key|kī smr̥itiyō̃ K|kē chakkar samāpt huē haĩ yā ab tak bhī kōī-na-kōī chakkar apnī taraph khīñch lētā hai  ?

⁴⁸In taking, they want to takeeverything, and in renouncing, they keep something hidden away, that is, they hold onto their old sanskars, theirnature and old relations.

³⁰Agar kōī bhī vyarth smr̥iti K|kē chakkar ab tak lagātē hō tō svadarśhan chakradhārī , saṅgamyugī brāhmaṇō̃ kā title prāpt nahī̃ hō sakēgā  !

⁴⁹They want to hold onto that at the same time, and so this is being clever, is it not? ⁵⁰Theywant to claim the full share, but only give according to their capacity. ⁵¹What status would those who are clever in thisway attain?

³¹Jō svadarśhan-chakradhārī nahī̃ , vah bhaviṣhya kā cakravartā rājā bhī nahī̃ hōgā .

⁵²What cleverness does the drama reveal to those who become clever in this way? ⁵³Everyone has a right to heaven, but everyone is numberwise in the kingdom.

³²63 janm bhakti-mārg K|kē anēk prakār K|kē vyarth chakkar lagānē mē̃ ganvāyā .

⁵⁴The Father gives everyone theinheritance of heaven, but each one's seat is according his number.

³³Vahī saṅskār ab saṅgam par bhī na chāhtē huē bhī kyō̃ emerge kar lētē hō  ?

⁵⁵According to the drama, they attain the statusaccording to the effort they have made. ⁵⁶Baba doesn't give a number.

³⁴Chakkar lagānē mē̃ prāpti kā anubhav hōtā hai yā nirāśhā hōtī hai  ?

⁵⁷He doesn't give different knowledge to thosewho are to become kings and different knowledge to those who are to become subjects.

³⁵63 janm chakkar lagātē , sab-kuchh ganvātē , svayã kō aur bāp kō bhūltē huē ab tak bhī thakē nahī̃ hō  ?

⁵⁸The study He teaches tothose who are to become part of the sun dynasty is not different from that of those who are to become part of themoon dynasty.

³⁶Ki ṭhikānā miltē bhī chakkar kāṭtē hō  ? ³⁷Avināśhī prāpti hōtē , vināśhī alp-kāl key|kī prāpti ab bhī ākarṣhit kartī hai  ?

⁵⁹He does not stamp some with the stamp of being a maharathi and some with that of being a horse­rider. ⁶⁰However, according to the drama, whatever effort one makes, one receives a status accordingly.

³⁸Ab tak kōī anya ṭhikānā prāpti karānē vālā nazar ātā hai kyā  ?

⁶¹Therefore,just as you become clever in taking, so too, become clever in giving. ⁶²Do not be innocent.

³⁹Yā śhrēṣhṭh ṭhikānā jāntē huē bhī alpkāl K|kē ṭhikānē āīvēl arthāt aisē samay K|kē liyē banā kar rakhē haĩ  ?

⁶³Know the cleverness ofMaya and become the conquerors of Maya. ⁶⁴Check that, instead of one correct destination, you are still not holdingonto many temporary destinations, where the intellect wanders even against your conscious wish.

⁴⁰Aisē bhī bahut chatur haĩ . ⁴¹Lēnē K|kē samay sab lēnē mē̃ hōśhiyār haĩ , lēkin chhōṛnē K|kē samay bāp sē chaturāī kartē haĩ .

⁶⁵When the intellectwanders somewhere, it means that it still has another destination. ⁶⁶So now, check and finish all limited destinations.Otherwise, these destinations will distance you from the one most elevated destination.

⁴²Kyā chaturāī kartē haĩ  ?

⁶⁷Baba gives very clear shrimatof how to do something, and the children then begin to question it, saying, "How should I do it?". ⁶⁸Now, finish"how?" and begin to move along as the Father is making you move. ⁶⁹Achcha. ⁷⁰To the number one moths, the lighthouses and might­houses who are equal to the Flame; to those who finish all thedifferent types of spinning and become the spinners of the discus of self­realisation; to those who claim a right tobecoming the masters of the world; to those who take every step according to the Father's shrimat; to those whoaccumulate an elevated income at every step; to the moths who constantly remain absorbed in the Father's love; love,remembrance and namaste from Baba, the Flame.

⁴³Chhōṛnē K|kē samay bhōlē ban jātē haĩ .

⁷¹The sign of being loving to the Father is to become angelic.

⁴⁴‘ ‘ puruṣhārthī haĩ , samay par chhūṭ jāvēgā , sarakamasṭā̃siz aisē haĩ , hisāb-kitāb kaṛā hai , chāhtā hū̃ lēkin kyā karū̃  ?

⁷²Does your future constantly stay in front of you? ⁷³The more you instrument souls keep your future in front of you, themore you will be able to inspire others to create their future.

⁴⁵Dhīrē-dhīrē hō hī jāyēgā ’ ’ - aisē bhōlē ban bātē̃ banātē haĩ .

⁷⁴If your future is not clear, you cannot show them thepath to create their clear future. ⁷⁵Is your future clear to you?

⁴⁶Knowledgeful bāp kō bhī knowledge dēnē lag jātē haĩ  !

⁷⁶Whether you become the emperor or empress, beforethat, are your future angelic form and karmateet stage clearly in front of you?

⁴⁷Karmō̃ kī gati kō jānnē vālē kō apnī karm-kahāniyā̃ sunā dētē haĩ .

⁷⁷Do you experience yourself to haveplayed this part of the angelic form every kalpa and that you have to play it now? ⁷⁸Does that scene come in front ofyou?

⁴⁸Aur lētē samay chatur ban jātē haĩ . ⁴⁹Chaturāī mē̃ kyā bōltē haĩ - ‘ ‘ āp tō merciful hō , vardātā hō .

⁷⁹Just as you can glimpse your form in a mirror, in the same way, through your effort, are you clearly able to seea glimpse of your angelic stage in the mirror of knowledge?

⁵⁰Maĩ bhī adhikārī hū̃ , bachchā banā hū̃ tō pūrā adhikār mujhē milnā chāhiyē .

⁸⁰Unless you are able to see your angelic form clearly, thefuture will also not be clear to you.

⁵¹’ ’ lēnē mē̃ pūrā lēnā hai aur chhōṛnē mē̃ kuchh-na-kuchh chupānā hai arthāt kuchh-na-kuchh apnē purānē saṅskār , svabhāv va sambandh - vah bhī sāth-sāth rakhtē rahnā hai .

⁸¹You will constantly keep on having the thoughts: Perhaps I will become this orthat. ⁸²However, if you are able to see a glimpse of the angelic form clearly, then you will be able to see everythingclearly. ⁸³So, are you able to see that or is it still behind a veil?

⁵²Tō chatur hō gayē nā .

⁸⁴Just as you have an unveiling of a picture, in the same way,when will you have the unveiling of your angelic form? ⁸⁵Will you do it yourself or will you invite a chief guest?Now, remove the curtain of weakness from your efforts and you will have a clear angelic form. ⁸⁶Now, whilst walkingand moving, you should experience yourself to be the same as you saw in the sakar form. ⁸⁷Whilst walking and movingaround, it was either the angelic form or the future form that Baba experienced.

⁵³Lē̃gē pūrā lēkin dēgē yathā-śhakti .

⁸⁸This was why others also had thesame experience.

⁵⁴Aisē chaturāī karnē vālē kaunsī prārabdha kō pāyēṅgē .

⁸⁹"I am a teacher, I am a server". ⁹⁰This form was automatically adopted according to the time.

⁵⁵Aisē chatur bachchō̃ kē sāth drama anusār kaun-sī chaturāī hōtī hai  ?

⁹¹Now,experience yourself in the angelic form and you will have visions. ⁹²Of what form will the visions be?

⁵⁶Svarg K|kē adhikārī tō sab ban jātē haĩ , lēkin rājdhānī mē̃ number-vār tō hōtē hī haĩ nā .

⁹³They will havethe angelic form; whilst walking and moving around, be angelic. ⁹⁴If you do not become an angel in a practical way,how would you be able to give visions?

⁵⁷Svarg kā varsā bāp sabkō dētā hai , lēkin seat harēk key|kī apnē number kī hai .

⁹⁵So what is the special effort for the teachers? ⁹⁶Just that I, the angel, havecome onto this earth for service.

⁵⁸Tō drama-anusār jaisā purūṣhārth , vaisā pad svataḥ prāpt hō jātā hai .

⁹⁷Angels emerge and them merge. ⁹⁸Angels do not always remain in this corporealworld; they perform their duty and disappear.

⁵⁹Bāp number nahī̃ banātē , kisī kō rājā kā , kisī kō prajā kā gyān alag-alag nahī̃ dētē  ; kisī kō sūryavanśhī , kisī kō chandravanśhī key|kī alag paṛhāī nahī̃ paṛhātē kisī kō mahārathī , kisī kō ghōṛēsavār key|kī chhāp nahī̃ lagātē , lēkin drama K|kē anusār jaisā aur jitnā jō kartā hai vaisā hī pad prāpt kar jātā hai .

⁹⁹So, when you become such angels, you will not be able to keep yourfeet in the old world of your body and bodily relations. ¹⁰⁰Since you say that you are loving to the Father, but youremain a resident of the corporeal world throughout the day, how can you be loving to the Father if the Father is aresident of the subtle region? ¹⁰¹Therefore, become an angel who is a resident of the subtle region. ¹⁰²Now close andfinish all gates to all attractions and attachments, for only

⁶⁰Isliē jaisā lēnē mē̃ chatur bantē hō vaisē dēnē mē̃ bhī chatur banō , bhōlē na banō  ! ⁶¹Māyā key|kī chaturāī kō jānkar māyājīt banō .

¹⁰³then will you be called loving to the Father. ¹⁰⁴The final stageis to be here whilst not here. ¹⁰⁵You are special instruments for service and so you also have to be special in yourefforts.

⁶²Check karō ki ēk yathārth ṭhikānē key|kī bajāy aur kōī alp-kāl K|kē ṭhikānē ab tak rah tō nahī̃ gayē haĩ  ; jahā̃ na chāhtē huē bhī buddhi chalī jātī hai  ?

¹⁰⁶When others experience you to be as angels as you walk and move around, they will also be able to takeinspirations. ¹⁰⁷If you go beyond the awareness of the corporeal world, you will not waste your time over trivial mattersany more.

⁶³Buddhi K|kē kahī̃ jānē kā arth|earth hai ki ṭhikānā hai . ⁶⁴Tō sab had K|kē ṭhikānē check karkē ab samāpt karō .

¹⁰⁸So now, take a high jump. ¹⁰⁹From the corporeal world, go into the angelic world and have the angelic form:this is called taking a high jump.

⁶⁵Nahī̃ tō yahī ṭhikānē sadākāl K|kē śhrēṣhṭh ṭhikānē sē dūr kar dēgē .

¹¹⁰Then, little things will not suit you. ¹¹¹This is the special gift from the Father.

⁶⁶Bāp śhrīmat spaṣhṭ dētē haĩ ki aisē karō lēkin bachchē ‘ aisē kō kaisē ’ mē̃ badal lētē haĩ .

¹¹²Toaccept the gift means to become angelic. ¹¹³Baba is giving you the picture of the angelic form as a gift.

⁶⁷‘ kaisē ’ kō samāpt kar , jaisē bāp chalā rahē haĩ , aisē chalō . ⁶⁸Achchhā  !

¹¹⁴With this gift,all the old things will be finished. ¹¹⁵You must not start the chant of "why?" or "what?".

⁶⁹Śamā-samān light-house , māiṭ-hāus number one parvānē , anēk chakkar samāpt kar svadarśhan chakradhārī bannē vālē , viśhva K|kē mālik bannē K|kē adhikār kō prāpt karnē vālē , bāp key|kī śhrīmat par her|har kadam uṭhānē vālē , aisē kadamō̃ mē̃ padmō̃ key|kī śhrēṣhṭh kamāī jamā karnē vālē , sadā lavlīn rahnē vālē parvānō̃ kō bāp śhamā kā yād-pyār aur namastē  !

¹¹⁶When you have all threepowers ­ the power to decide, the power to discriminate and the power to transform ­ you will be able to give goodnews to one another. ¹¹⁷If you do not transform yourself, you would not be able to transform others. ¹¹⁸Blessing: May you be a humble instrument who considers the self to be a server who bows down and enables othersto bow down.An instrument is one who surrenders his every thought and action to the Father. ¹¹⁹To be an instrument means to offeroneself, and one who bows down is humble.

⁷⁰Is murlī kā sār ⁷¹1 . agar kōī bhī vyarth smr̥iti K|kē chakkar ab tak lagātē hō tō svadarśhan-chakradhārī , saṅgam yugī brāhmaṇō̃ kā title prāpt nahī̃ hō sakēgā .

¹²⁰The more you bow down in your sanskars and your thoughts, the morethe world will bow down in front of you. ¹²¹To bow down means to make others bow down. ¹²²You should not even havethe thought that others should bow dow in front of you.

⁷²2 . nambaraban parvānē vahī hai jō nirantar śhamā K|kē lav|love mē̃ lavlīn huē hō , jō bāp K|kē samān svarūp aur śhaktiyā̃ dhāraṇ karnē vālē hō , bāp K|kē sarv khazānē svayã mē̃ samānē vālē hō , samān bannē arthāt mar miṭnē vālē hō .

¹²³Those who are true servers constantly bow down. ¹²⁴Theynever display any bossiness. ¹²⁵Slogan: To bring unity amongst diversity is the greatest speciality. ¹²⁶* * * O M S H A N T I * * *