शनिवार 7 फ़रवरी 1976 की अव्यक्त मुरली - 1

⁰> ¹07-02-76 ōm śhānti avyakt bāpadādāmadhuban

⁰> > 07/02/76 Avyakt BapDada 07/02/76

²Avyakt phariśhtō̃ key|kī sabhā

¹The gathering of Avyakt Angels.

³Sabhī ātmāō̃ kō sukh , śhānti va śhakti key|kī añjalī dēkar , vardān dēkar tr̥ipt karnē vālē , janm-janm key|kī pyāsī ātmāō̃ key|kī pyās bujhānē vālē , sarv kō ṭhikānē par lagānē vālē rūhānī bāp bōlē  :

²BapDada is seeing the constantly cheerful avyakt angels who are constantly beyond all limited attractions. ³This is a gathering of angels. ⁴BapDada is seeing to what extent a crown of light is visible around each angel, that is, to what extent each angel has become a light-and-might-house.

⁴Bāp-dādā sadā harṣhit , sadā had K|kē ākarṣhaṇō̃ sē parē avyakt phariśhtō̃ kō dēkh rahē haĩ .

⁵Just as in the future heaven, all will be called deities, in the same way, all are to become like angels, but they will be numberwise.

⁵Yah phariśhtō̃ key|kī sabhā hai . ⁶Her|har phariśhtē K|kē chārō̃ ōr light kā crown ( C r o w n ) kitnā spaṣhṭ dikhāī dētā hai arthāt her|har phariśhtā light-house ( L i g h t H o u s e ) aur māiṭ-hāus ( M i g h t H o u s e ) kahā̃ tak banā hai , yah āj bāpdādā dēkh rahē haĩ .

⁶Just as there, each one is satopradhan according to each one's stage, in the same way, here too, each one definitely attains the stage of an angel. ⁷So, today, BapDada was seeing the result of each one because now, it is the final realisation course that is taking place. ⁸To what extent is each one of you realising yourself during the realisation course?

⁷Jaisē bhaviṣhya svarg key|kī duniyā mē̃ sab dēvtā kahalāyēṅgē , vaisē vartamān samay saṅgam par phariśhtē samān sab bantē haĩ lēkin number-vār .

⁹BapDada saw two things in particular in the result. ¹⁰What are they? ¹¹Which position has each one of you reached? ¹²Is there greater opposition or is the position of your stage greater?

⁸Jaisē vahā̃ har-ēk apnī sthiti pramāṇ satōpradhān hōtē haĩ , vaisē yahā̃ bhī her|har puruṣhārthī phariśhtēpan key|kī stage kō prāpt zarūr kartē haĩ .

¹³To what extent have you transferred yourself from the old body and the old world with your awareness? ¹⁴On the basis of transferring, to what extent have you become transparent at the same time?

⁹Tō āj bāp-dādā har ēk key|kī result kō dēkh rahē thē .

¹⁵To what extent have you become a practical form of all four subjects?

¹⁰Kyōṅki ab antim realisation course ( R e a l i z a t i o n C o u r s e ) chal rahā hai .

¹⁶To what extent have you given the return of the sustenance and study you have received from all three forms of the Fatherः corporeal, subtle and incorporeal?

¹¹Realisation course mē̃ har ēk apnē āpkō kahā̃ tak realise kar rahē haĩ  ?

¹⁷To what extent are you an embodiment of the promises you have made to BapDada from the beginning until now?

¹²Tō result mē̃ dō viśhēṣh bātē̃ dēkhī̃ .

¹⁸Have you taken as much benefit as you have made promises?

¹³Vah kaunsī  ?

¹⁹Do you check yourself in this way?

¹⁴Har ēk kis position ( P o s i t i o n ) tak pahũchē haĩ  ?

²⁰An easy method to check yourself in all four subjects is by way of the praise of you that has been remembered.

¹⁵Opposition ( O p p o s i t i o n ) jyādā hai athavā position key|kī stage jyādā hai  ?

²¹Do you know that praise? ²²Which praise is it, through which you can check all four subjects?

¹⁶Dūsrā - purānī dēh aur purānī duniyā sē smr̥iti kō kahā̃ tak transfer ( T r a n s f e r ) kiyā hai  ?

²³Do you all remember that praise? ²⁴(Complete with all virtues…) ²⁵The result of all four subjects is included within these four aspects of your praise.

¹⁷Sāth-sāth transfer K|kē ādhār par ṭrānsapērēnṭa ( T r a n s p a r e n t ) kahā̃ tak banē haĩ  ?

²⁶So check whether you have become complete in all these four aspects. ²⁷Have you become sixteen celestial degrees or have you only reached fourteen degrees?

¹⁸Chārō̃ hī subjects mē̃ kahā̃ tak practical svarūp banē haĩ  ? ¹⁹Bāp-dādā K|kē tīnō̃ svarūp - sākār , ākār aur nirākār dvārā lī huī pālnā aur paṛhāī kā return ( R e t u r n ) kahā̃ tak kiyā hai  ?

²⁸Have you become complete with all virtues or have you just become complete with virtues, that is, have you only imbibed some of the virtues? ²⁹Have you imbibed all the codes of conduct and become maryada purshottam, the highest of humans who follow the highest code of conduct?

²⁰Ādi sē ab tak jō bāp-dādā sē vāydē kiyē haĩ , un sab vāydō̃ kō nibhānē kā svarūp kahā̃ tak hai  ?

³⁰Have you become completely non-violent? ³¹To cause pain to any soul or to experience pain, even through your thoughts, is violence.

²¹Jitnā kāydā , utnā phāydā uṭhāyā hai  ? ²²Aisī checking ( C h e c k i n g ) har-ēk apnī kartē hō  ?

³²To be completely non-violent means you are one who don't cause anyone sorrow even through your thoughts.

²³Chārō̃ hī subjects key|kī checking kā sahaj sādhan āpkī gāī huī mahimā sē siddha hō jātā hai . ²⁴Vah mahimā jāntē hō  ?

³³To be the highest of humans means that your every thought and every step has to be the highest, that is, the most elevated; it shouldn't be ordinary, worldly or wasteful.

²⁵Vah kaun-sī mahimā hai jissē chārō̃ hī subjects check kar saktē hō  ?

³⁴To what extent have you become like this? ³⁵What did BapDada see?

²⁶Vah mahimā tō sabkō yād hai nā .

³⁶Even now, two powers are especially needed.

²⁷ ( sarv guṇ sampann … ) in chārō̃ hī bātō̃ mē̃ chārō̃ hī subjects key|kī result ā jātī hai .

³⁷Which powers are they? ³⁸The first is the power of self-recognition and the second is the power of self-transformation.

²⁸Tō yahī check karō ki in chārō̃ hī bātō̃ mē̃ sampann banē haĩ  ? ²⁹Ab tak sōlah kalā banē haĩ athavā caudah kalā tak pahũchē haĩ  ?

³⁹Looking at the result of both these powers, one sees that the fast effort-makers are not able to move forward with as fast a speed as they wish to.

³⁰Sarv guṇ sampann banē haĩ yā guṇ sampann banē haĩ arthāt kōī - kōī guṇ dhāraṇ kiyā hai  ?

⁴⁰Because both these powers are lacking, one or another obstruction does not allow the speed to become fast.

³¹Sab maryādāyē̃ dhāraṇ kar maryādā purūṣhōttam banē haĩ  ?

⁴¹The power of recognising others is sharp and the thought that others should transform is intense.

³²Sampūrṇ āhĩsak banē haĩ  ?

⁴²In this aspect, the lesson of "you first" is very firm.

³³Saṅkalp dvārā bhī kisī ātmā kō duḥkh dēnā va duḥkh lēnā - yah bhī hiṅsā hai .

⁴³Where you should have "I first", you have made it "you first", and where it should be "you first", you have made it "I first".

³⁴Sampūrṇ āhĩsak arthāt saṅkalp dvārā bhī kisī kō duḥkh na dēnē vālā .

⁴⁴You do not use the third eye, which each of you has received from BapDada as a blessing, for the task that BapDada has given you.

³⁵Purūṣhōttam arthāt her|har saṅkalp aur her|har kadam uttam arthāt śhrēṣhṭh hō , sādhāraṇ na hō , laukik na hō aur vyarth na hō .

⁴⁵Whereas you have been given the third eye to see the soul, to see the spiritual world and to see the new world, you instead look at the body and the bodily world.

³⁶Aisē kahā̃ tak banē haĩ  ? ³⁷Bāp-dādā nē kyā dēkhā  ?

⁴⁶This is known as not knowing how to use the third eye accurately.

³⁸Ab tak viśhēṣh dō śhaktiyō̃ key|kī bahut āvaśhyaktā hai . ³⁹Vah kaun-sī haĩ  ?

⁴⁷Therefore, now, whilst knowing the speed of time, use the power of transformation on yourself.

⁴⁰Ēk svayã kō parakhnē key|kī śhakti , dūsrī svayã kō parivārtit karnē key|kī śhakti .

⁴⁸Do not look at the transformation of time, but look at your own transformation. ⁴⁹You wait for the time a great deal.

⁴¹In dōnō̃ śhaktiyō̃ key|kī result mē̃ jitnā tīvr puruṣhārthī tīvr gati sē āgē baṛhnā chāhtē haĩ , utnā baṛh nahī̃ pātē .

⁵⁰You think very little about your own transformation, but, for the transformation of time, you think, "This should happen". ⁵¹You yourself are the creator and time is the creation.

⁴²In dōnō̃ śhaktiyō̃ key|kī kamī K|kē kāraṇ hī kōī-na-kōī rūkāvaṭ gati kō tīvr karnē nahī̃ dētī hai .

⁵²Creator applies to the transformation of the self, and creation applies to the transformation of time.

⁴³Dūsrē kō parakhnē key|kī gati tīvr hai dūsrē kō parivartan hōnā chāhiyē - yah saṅkalp tīvr hai  ; ismē̃ ‘ pahlē āp ’ kā pāṭh pakkā hai .

⁵³You yourselves are the images who are the basis of transformation. ⁵⁴The completion of time, that is, the moment of transformation of this old world is dependent on all of you.

⁴⁴Jahā̃ ‘ pahlē maĩ ’ hōnā chāhiyē , vahā̃ ‘ pahlē āp ’ hai aur jahā̃ ‘ pahlē āp ’ hōnā chāhiyē , vahā̃ ‘ pahlē maĩ ’ hai .

⁵⁵The vision of the souls of the entire world is on all of you, the clocks; they are wondering when you clocks will show the completion of time. ⁵⁶Do you know what the time is on your clock?

⁴⁵Tīsrā nētra jō har ēk kō vardān mē̃ prāpt hai us tīsrē nētra dvārā jō bāp-dādā nē kārya diyā hai , usī kārya mē̃ nahī̃ lagātē .

⁵⁷Are you those who reveal the time or those who ask the time? ⁵⁸Are you still waiting? ⁵⁹The ones who show the time are not fluctuating because of the time, are they? ⁶⁰Are you fluctuating or are you stable?

⁴⁶Tīsrā nētra diyā hai rūh kō dēkhnē , rūhānī duniyā kō dēkhnē kē liē va naī duniyā kō dēkhnē K|kē liyē .

⁶¹What will happen? ⁶²When will it happen? ⁶³Will it happen or not? ⁶⁴According to the drama, from time to time, papers have been coming and will continue to come.

⁴⁷Uskē badalē|badlē jism kō dēkhnā , jismānī duniyā kō dēkhnā - iskō kahā jātā hai ki yathārth rīti kārya mē̃ lagānā nahī̃ āyā hai .

⁶⁵Just as a tree is shaken, so, papers will come to shake the foundation of faith. ⁶⁶So, are you ready to take the paper or are you still weak? ⁶⁷Is the Pandav Army ready or is the Shakti Army ready?

⁴⁸Isliyē ab samay key|kī gati kō jāntē huē parivartan-śakti kō svayã prati lagāō .

⁶⁸Or, are both ready? ⁶⁹Clever students anticipate the paper whereas dull students are afraid of the paper. ⁷⁰So which are you?

⁴⁹Samay kā parivartan na dēkhō lēkin svayã kā parivartan dēkhō .

⁷¹The sign of someone with an intellect filled with faith is that he always remains carefree knowing the destiny of every scene.

⁵⁰Samay K|kē parivartan kā intzār bahut kartē hō .

⁷²Such a soul would not be worried about why, what or how.

⁵¹Svayã K|kē parivartan kē liē cum|kam sōchtē hō aur samay K|kē parivartan K|kē liyē sōchtē hō ki hōnā chāhiyē .

⁷³The sign of the stage of lightness of an angel is constantly to have good wishes and to remain carefree. ⁷⁴Have you become like this?

⁵²Svayã rachayitā haĩ , samay rachnā hai . ⁵³Rachayitā arthāt svayã K|kē parivartan sē rachnā arthāt samay kā parivartan hōnā hai .

⁷⁵Realise yourself in the realisation course so that now, in the little time that remains for effort before the the end, all the powers within you will be revealed.

⁵⁴Parivartan K|kē ādhāramūrtta svayã āp hō .

⁷⁶You are celebrating the year of revelation, are you not?

⁵⁵Samay key|kī samāpti arthāt is purānī duniyā K|kē parivartan key|kī ghaṛī āp hō .

⁷⁷Before revealing the Father, first of all, reveal these aspects of praise within yourself.

⁵⁶Sārē viśhva key|kī ātmāō̃ key|kī āp ghaṛiyō̃ kē ūpar najar hai ki kab yah ghaṛiyā̃ samāpti kā samay dikhātī haĩ .

⁷⁸Only then will you be able to reveal the Father. ⁷⁹This year, make effort whilst especially stabilising yourself in the intense form, that is, in the stage of a light-and-might-house.

⁵⁷Āpkō mālūm hai ki āpkī ghaṛī mē̃ kitnā bazā hai  ?

⁸⁰Let the pilgrimage of remembrance be especially powerful.

⁵⁸Āp batānē vālē hō yā pūchhnē vālē hō  ?

⁸¹Become experienced in being an embodiment of knowledge.

⁵⁹Intzār hai kyā  ?

⁸²Make such special programmes for your self-progress.

⁶⁰Samay dikhānē vālō̃ kō samay kē prati halchal tō nahī̃ hai nā  ? ⁶¹Halchal hai athavā achal hō  ? ⁶²‘ ‘ kyā hōgā , kab hōgā , hōgā yā nahī̃ hōgā  ?

⁸³Through the pure and benevolent attitude of you elevated souls and the powerful atmosphere, many desperate souls who are calling out, and who are wandering without any destination, will experience bliss, peace and power.

⁶³’ ’ drama anusār samay-prati-samay hilānē K|kē papers ātē rahē haĩ aur āyēṅgē bhī .

⁸⁴Do you understand what you now have to do? ⁸⁵You mustn't just relate something, but you must also give them an experience.

⁶⁴Jaisē vr̥ikṣha kō hilātē haĩ nā . ⁶⁵Tō niśhchay kī nīṃv arthāt foundation ( F o u n d a t i o n ) kō hilānē K|kē papers bhī āyēṅgē .

⁸⁶In order to give an experience, you first of all have to become an embodiment of experience. ⁸⁷Have this special determined thought for this year.

⁶⁶Phir paper dēnē K|kē liyē taiyār hō athavā kamjōr hō  ?

⁸⁸You have to bring about world transformation by transforming yourself.

⁶⁷Pāṇḍav sēnā taiyār hai yā śhaktiyā̃ taiyār haĩ athavā dōnō̃ taiyār haĩ  ?

⁸⁹Do you understand? ⁹⁰The result of determined thought is always successful. ⁹¹Achcha.

⁶⁸Hōśhiyār student paper kā āhvān kartē haĩ aur kamjōr ḍartē haĩ .

⁹²To those who construct the new world with such a determined thought; to those who transform the atmosphere with their spiritual attitude; to those who give every soul a drop of happiness, peace, power and blessings and thereby make them satisfied souls; to those who quench the thirst of the souls who have been thirsty for many births; to those who show everyone the right destination; to those who constantly have an intellect filled with faith and remain unshakeable even amidst fluctuation; to the souls who are an embodiment of knowledge and remembrance, BapDada's love, remembrance and namaste. ⁹³Personal meetingsः The stage of "nothing new" and the completion of the account of wastage. ⁹⁴What would be the special sign of the great stage of the maharathis through which one can tell that this is the effort of a maharathi? ⁹⁵Firstly, great effort-makers, that is, maharathis, on seeing any scene, would consider it to be a scene that has been enacted many times within the drama and is simply now being repeated.

⁶⁹Tō āp kaun hō  ?

⁹⁶They would feel it to be nothing new.

⁷⁰Niśhchaybuddhi key|kī niśhānī yah hai ki vah her|har bāt va her|har dr̥iśhya kō niśhchit jānkar sadā niśhchinta hōgā , ‘ ‘ kyō̃ , kyā aur kaisē ’ ’ key|kī chintā nahī̃ hōgī . ⁷¹Phariśhtēpan key|kī last stage key|kī niśhānī hai - sadā śhubhchintak aur sadā niśhchinta .

⁹⁷They would not experience it as anything new due to which questions of why or what would arise. ⁹⁸Secondly, they would be an embodiment of awareness and experience every scene as though it is a scene they have seen many times and that they are simply repeating it as an instrument. ⁹⁹It is as though they are not doing anything new, but are simply repeating everything.

⁷²Aisē banē hō  ? ⁷³Realisation course mē̃ svayã kō realise karō .

¹⁰⁰They do not have to bring into their awareness that whatever happened a kalpa ago is happening now.

⁷⁴Aur ab antim thōṛē-sē purūṣhārth K|kē samay mē̃ svayã mē̃ sarvśhaktiyō̃ kō pratyakṣha karō . ⁷⁵Pratyakṣhatā varṣh manā rahē hō nā .

¹⁰¹However, just as whatever happened a second ago is very clearly in their awareness, in the same way, the scene that took place a kalpa ago would be just as clearly in their awareness.

⁷⁶Bāp kō pratyakṣha karnē sē pahlē svayã mē̃ ( jō svayã key|kī mahimā sunāī ) in sab bātō̃ key|kī pratyakṣhatā karō , tab bāp kō pratyakṣha kar sakē̃gē .

¹⁰²Because of being a maharathi and having the stages of firstly being a detached observer and secondly, being trikaldarshi, the awareness of the previous kalpa would be completely fresh in their awareness.

⁷⁷Yah varṣh viśhēṣh jvālā-svarūp arthāt light-house aur māiṭ-hāus sthiti kō samajhtē huē isī purūṣhārth mē̃ rahō - viśhēṣh yād kī yātrā kō powerful ( P o w e r f u l ) banāō , gyān-svarūp K|kē anubhavī banō .

¹⁰³This is why they experience everything to be nothing new. ¹⁰⁴What else would there be? ¹⁰⁵No matter how fearsome a particular situation may be, or how great a problem something may be, because they have an elevated stage, that situation will seem like something very minor. ¹⁰⁶It will not be felt to be anything big or fearsome.

⁷⁸Aisā svayã key|kī unnati kē prati viśhēṣh programme banāō .

¹⁰⁷When you are standing high on a mountain, from a distance, anything large would be seen as something very small.

⁷⁹Jis dvārā āp śhrēṣhṭh ātmāō̃ key|kī śhubh vr̥itti va kalyāṇ key|kī vr̥itti aur śhaktiśhālī vātāvaraṇ dvārā anēk taṛaptī huī , bhaṭaktī huī , pukār karnē vālī ātmāō̃ kō ānand , śhānti aur śhakti key|kī anubhūti hō . ⁸⁰Samjhā  ?

¹⁰⁸Even the biggest factory would seem like a small model. ¹⁰⁹In the same way, the maharathis, in their effort, do not experience anything to be so large. ¹¹⁰So these are the two signs of the great effort of the mahavirs, that is, the maharathis, which, in other words, can be referred to as those who experience a crucifix to be a thorn.

⁸¹Ab kyā karnā hai  ? ⁸²Sirph sunānā nahī̃ hai , anubhav karnā hai .

¹¹¹From the lips of such mahavir souls, only the words of that which is destined to happen will emerge.

⁸³Anubhav karānē K|kē liyē pahlē svayã anubhavīmūrtta banō .

¹¹²This is also fixed. ¹¹³This is known as being an embodiment of success.

⁸⁴Is varṣh kā viśhēṣh saṅkalp lō|low . ⁸⁵Svayã kō parivartan kar viśhva kō parivartan karnā hī hai .

¹¹⁴Whatever words emerge and whatever deeds they perform would be ones that bring success and not be wasteful.

⁸⁶Samjhā  ? ⁸⁷Dr̥iṛh saṅkalp key|kī result ( R E S U L T ) sadā saphaltā hī hai . ⁸⁸Achchhā .

¹¹⁵The sign of maharathis is that not only is their account of sin finished, but even their account of wastage is finished. ¹¹⁶You are master almighty authorities, are you not?

⁸⁹Aisē dr̥iṛh saṅkalp dvārā sr̥iṣhṭi kā nav-nirmāṇ karnē vālē , apnī rūhānī vr̥itti dvārā vāyumaṇḍal kō parivartan karnē vālē , her|har ātmā kō sukh , śhānti va śākti key|kī anjalī dēkar ēvã vardān dēkar , tr̥ipt ātmā banānē vālē , janm-janm key|kī pyāsī ātmāō̃ key|kī pyās bujhānē vālē , sarv kō apnē ṭhikānē par lagānē vālē , sadā niśhchaybuddhi , halchal mē̃ bhī achal rahnē vālē , gyān-svarūp ēvã yād-svarūp ātmāō̃ kō bāp-dādā kā yādap yār aur namastē .

¹¹⁷The practical form of the stage of a master almighty authority is that, together with the account of sin being finished, the account of wastage is also finished. ¹¹⁸This is the sign of the effort of the maharathis. ¹¹⁹Have you started the service of taking souls beyond with just a glance? ¹²⁰One are the great donors (mahadani), second are the bestowers of blessings (vardaani) and the third are world benefactors (vishwa kalyani).

⁹⁰Is avyakt vāṇī kā sār

¹²¹Do you each have all these three specialities?

⁹¹1 . sarv guṇ sampann , sōlah kalā sampūrṇ , maryādā purūṣhōttam , sampūrṇ āhĩsak - in chārō̃ bātō̃ mē̃ chārō̃ subjects kā result ā jātā hai .

¹²²Or, is it that some have one speciality whilst others have another speciality? ¹²³Some are worshipped in the form of a bestower of blessings and others are worshipped in the form of a world benefactor.

⁹²Tō yah check karō ki in chārō̃ hī bātō̃ mē̃ kahā̃ tak sampann banē haĩ  ?

¹²⁴Why is there a difference in the praise and worship? ¹²⁵They would have all three specialities, but there would be a difference in the percentage.

⁹³2 . bābā kahtē - tumhē̃ tīsrā nētra diyā hai rūh kō , rūhānī duniyā kō va naī duniyā kō dēkhnē K|kē liyē .

¹²⁶Some would have a greater percentage of one speciality whereas someone else would have a greater percentage of something else; someone else would have a lesser percentage of a particular speciality.

⁹⁴Agar uskē badalē|badlē jism kō , jismānī duniyā kō dēkhtē hō tō mānā tīsrē nētra kō yathārth rīti kārya mē̃ lagānā nahī̃ āyā hai .

¹²⁷One is the philosophy of karma, second is the philosophy of reward and third is the philosophy of praise and worship. ¹²⁸Just as the philosophy of karma is very deep, in the same way, the philosophy of the other two is just as deep.

⁹⁵3 . svayã rachayitā hō , samay rachnā hai , rachayitā arthāt svayã K|kē parivartan sē hī rachnā arthāt samay kā parivartan hōnā hai .

¹²⁹You are to have a vision of your reward in a practical form now, are you not? ¹³⁰Who will become what and why, and on what basis, will all become clear.

⁹⁶4 . parakhnē key|kī śhakti va svayã kō parivārtit karnē key|kī śhakti mē̃ kamī hōnē K|kē kāraṇ hī kōī-na-kōī thakāvaṭ gati kō tīvr karnē nahī̃ dētī hai .

¹³¹Their actions, service, activities, stage, connections and relations will become such that, even against your conscious wish or thought, you would automatically understand what they are going to become. ¹³²Their activities, that is, their actions would become the mirror.

⁹⁷Samay key|kī gati kō jāntē huē parivartan-śakti kō svayã prati lagāō .

¹³³A clear vision of each one would be seen through the mirror of their actions. ¹³⁴Achcha. ¹³⁵* * * O M S H A N T I * * *