शनिवार 16 अप्रैल 1977 की अव्यक्त मुरली

⁰> ¹16-04-77om shanti avyakt baapdaadaamdhuban

⁰> > 17/02/97 Om Shanti Avyakt BapDada Madhuban 16/04/77

²brahman janma ki divyata aur alaukikta

¹The divinity and uniqueness of Brahmin life. ²To listen and to merge.

³maryaada purooshottam, baap samaan banne vaale, sada sirtaaj, sada baap ke sarva praaptiyon ke sahaare mein rahne vaale bachchon prati uchchaare hue baba ke mahaavaakya :-

³It is easy to listen and one would like to constantly keep on listening. ⁴There is constantly this desire. ⁵In the same way, do you experience merging it within yourself to be just as easy? ⁶Is there constantly this desire to merge it in yourself so that by doing so, you become equal to the Father?

⁴sunna aur samaana।

⁷The form of merging is to become equal to the Father.

⁵‘sunna’sahaj lagta hai roochi hoti hai sunte hi rahen।

⁸So, are you now in the first stage, the second stage or the last stage? ⁹The last stage is to listen and to become.

⁶yeh ichchha sadaiv rehti hai।

¹⁰You are listening to everything and so you will become; you have to become. “We became this a kalpa ago and so we will definitely in future become this once again.” These words finish when you are in the last stage. ¹¹As you listen to every version, the feeling is that you are becoming that at that time. ¹²The aim and the words of those who are in the last stage is clearly visible by their form. ¹³For example, when you listen to or relate the first lesson of the soul, the souls who are in the final stage will not just listen to or speak of these words, but at the same time, will be stable in that stage also.

⁷aise hi samaana bhi itna hi sahaj anubhav hota hai। ⁸sada ichchha rehti hai ki samaane se baap samaan banna hai। ⁹samaane ka swaroop hai baap samaan banna।

¹⁴This is known as being equal to the Father. ¹⁵They will not just speak of their own or the Father’s form, virtues or task, but they will give the experience of every virtue and task through their form.

¹⁰to abhi tak first stage par ho,second stage par ho va last stage tak ho?

¹⁶Just as Baba is an embodiment of experience and does not just relate everything, so too, you have to follow the Father.

¹¹last stage hai sunna aur banna। ¹²sun rahe hain, ban hi jaayenge, banna hi hai।

¹⁷You also saw sakar Baba: Together with speaking knowledge, Baba also practically demonstrated through his actions and his form.

¹³kalpa pahle bhi bane the, ab bhi avashya banenge,yeh bol last stage mein samaapta ho jaate hain।

¹⁸To listen to knowledge, to speak of knowledge and to show that in the form of the self: he did all three at the same time.

¹⁴ek- ek bol jaise-jaise sunte ja rahe hain, vaise-vaise bante ja rahe hain।

¹⁹In the same way, is your listening, speaking and practically demonstrating simultaneous? ²⁰Have you merged in yourself whatever you have heard up to now?

¹⁵last stage vaalon ka lakshya aur bol, swaroop dvaara spashta dikhaai dega।

²¹Have you showed it to the world? ²²Is there a great difference or just a slight difference? ²³What is the result?

¹⁶jaise pahla paath aatma ka sunte ho aur sunaate ho।

²⁴It is a common aspect to listen and to relate. ²⁵To what extent is the uniqueness of being a Brahmin visible?

¹⁷last stage vaali aatma sirf shabd sunengi, sunaavengi nahin।

²⁶The versions of God are: “My birth and karma is not like human beings; it is divine and unique”.

¹⁸lekin saath-saath swaroop mein sthit hogi। ¹⁹isko kehte hain baap samaan banna।

²⁷Together with BapDada, the birth of you Brahmins is also not ordinary, but it is divine and unique.

²⁰svayan ka va baap ka swaroop va gun va karttavya,sirf sunaayenge nahin lekin har gun aur karttavya apne swaroop dvaara anubhav karaayenge।

²⁸As is your birth and your divine name, so too, is your activity divine and unique? ²⁹Every worldly clan has the line of their own code of conduct. ³⁰In the same way, do you stay within the line of the code of conduct of the Brahmin clan?

²¹jaise baap anubhvi moortta hai,sirf sunaane vaale nahin hain।

³¹Do you cross the line of the code of conduct even in your thoughts, due to any attraction, that is, do you go outside the line of the code of conduct?

²²to aise follow father karna hai।

³²To remember the sanskars and nature of a shudra means to become an untouchable; it means to step outside the Brahmin family by yourself. ³³So, check for how long did you have the support (sahara) of the Father and for how long you stepped away (kinara) from the Father throughout the whole day. ³⁴Those who constantly keep on stepping away from the Father cannot experience, the support of the Father, the companionship of the Father and the attainments of all treasures received from the Father, even if they want to. ³⁵Whilst living on the shore of the ocean, they simply remain observers, but cannot attain anything.

²³jaise saakaar mein baap ko dekha, sunaane ke saath karma mein, swaroop mein karke dikhaaya।

³⁶They constantly have the desire to attain, but are not able to have the experience of having attained everything. ³⁷They remain seekers, but cannot become ones who have a right.

²⁴sunna, sunaana aur swaroop ban dikhaana - teenon hi saathsaath chala।

³⁸So, throughout the day, for how long to you remain in the stage of being a seeker and for how long do you become one who has all rights?

²⁵aise sunna aur sunaana aur dikhaana saath-saath hai?

³⁹When someone new comes to you, at first, he is just a seeker.

²⁶abhi tak jitna suna hai utna hi samaaya hai।

⁴⁰To be a seeker means to have a desire to attain something.

²⁷vishwa ke aage kar dikhlaaya hai!

⁴¹You also have something separate for the seekers.

²⁸mahaan antar hai va thoda sa antar hai?

⁴²You do not allow them to become part of the gathering or the regular class.

²⁹result kya hai?

⁴³When they say that they now have an experience, that they have faith and have accepted this, that they now know everything, only then do you give them permission to come into the gathering. ⁴⁴So ask yourself: When you have the stage of being a seeker, do you truly not automatically experience yourself to be distant from the support of the Father and the clan, that is, the support of the gathering, instead of being close? ⁴⁵Instead of experiencing the support, do you automatically not step away with your intellect? ⁴⁶Do you not become bhagats who are asking for something instead of being His children? “Give me power; help me; chase Maya away; give me a yukti; free me from Maya” ­ To say this is not the sanskars of being a Brahmin.

³⁰sunna aur sunaana to common (Common;saadhaaran) baat hai।

⁴⁷Brahmins never call out. ⁴⁸Baba Himself gives the Brahmins elevated titles.

³¹braahmanon ki alaukikta kahaan tak dikhaai deti hai?

⁴⁹You know this, do you not? ⁵⁰How many titles do you have?

³²jaise baap ke mahaavaakya hain ki‘mera janma aur karma praakrit manushyon sadrishya nahin,lekin divya aur alaukik hai।

⁵¹To be a Brahmin means to have finished calling out; to be a Brahmin means to be a crown of the head; not to be influenced by matter or Maya.

³³’baap-daada ke saath-saath aap braahmanon ka janma bhi saadhaaran nahin,divya aur alaukik hai।

⁵²So have you become such crowns of the head? ⁵³When Maya comes, it means you are under the influence of attachment.

³⁴jaisa janma, jaisa divya naam vaisa hi divya alaukik kaam hai।

⁵⁴When you are influenced by your old sanskars and your old nature, that is being influenced by attachment.

³⁵jaise harek laukik kul ki maryaada ki bhi lakeer hoti hai।

⁵⁵Those who are influenced by attachment cannot become the crown of the Father’s head.

³⁶aise brahman kul ki maryaadaaon ki lakeer ke andar rehte hai?

⁵⁶They cannot become the ones who have crown of the kingdom of the world.

³⁷maryaadaaon ki lakeer, sankalp mein bhi kisi aakarshan vash ullanghan to nahin karte hain।

⁵⁷Those who become a crown of the Father’s head cannot be influenced by attachment even in their dreams. ⁵⁸Do you understand?

³⁸arthaat lakeer se baahar to nahin jaate hain।

⁵⁹Realise this. ⁶⁰The self­realisation course is now taking place, is it not?

³⁹shoodrapan ke svabhaav va sanskaar ki smriti aana arthaat achhoot banna।

⁶¹Achcha. ⁶²To the most elevated beings who follow the highest code of conduct and who constantly stay within the line of the code of conduct of the Brahmin clan; to those who listen to, speak of and become equal to the Father; to those who demonstrate through their practical form; to those who are the crown of the head; to the elevated souls who constantly stay within the support of all attainments from the Father, BapDada’s love, remembrance and namaste. ⁶³BAPDADA SPEAKING TO DIDIJI:

⁴⁰arthaat brahman parivaar se apne aap hi apne ko kinaare karna।

⁶⁴Would you call this going or coming? ⁶⁵You can only call it going and coming when you leave someone’s company.

⁴¹to yeh chaik karo ki saare din mein baap ka sahaara kitna samaay rehta aur apne aap kinaara kitna samay kiya?

⁶⁶Wherever you may be going from, going means leaving something behind. ⁶⁷But can you use the words “going and coming back” here?

⁴²baarbaar kinaara karne vaale baap ke sahaare ka anubhav, baap ke saath-saath rahne ka anubhav,baap dvaara praapta hue sarva khazaanon ka anubhav, chaahte hue bhi nahin kar paate hain।

⁶⁸If you are here, you are together (in Baba’s company) and if you are there, you are still together. ⁶⁹For souls who constantly maintain the company, are always in the same place and always have that companionship in their stage, you would not say that it is going.

⁴³saagar ke kinaare par rehte sirf dekhte hi rah jaate hain, pa nahin sakte।

⁷⁰In Madhuban also, when you go from one room to another, you would not say that you are going, that you should take leave; no.

⁴⁴paana hai, yeh ichchha bani rehti hai lekin ‘pa liya hai’, yeh anubhav nahin kar paate hain।

⁷¹You go and come naturally because you are together. ⁷²This also is just touring from one room to another; but you are a resident of Madhuban.

⁴⁵jigyaasa hi rah jaate hain।

⁷³Therefore, you do not say, “Good­bye”.

⁴⁶‘adhikaari’ nahin ban paate hain।

⁷⁴Instead, you constantly give congratulations for service.

⁴⁷to saare din mein ‘jigyaasu’ki stage kitna samay rehti hai aur ‘adhikaari’ ki stage kitna samay rehti hai?

⁷⁵You constantly stay together. ⁷⁶You move along together; you are constantly together. ⁷⁷This is your experience, is it not? ⁷⁸To be a maharathi means to be equal to the Father.

⁴⁸aap log ke paas bhi jab koi naya aata hai to usko pahle ‘jigyaasu’banaate ho।

⁷⁹For maharathis to earn an income of multimillions is a common aspect, but you also have the blessing of making other souls multimillion times fortunate.

⁴⁹jigyaasu arthaat jigyaasa rahe ki paana hai।

⁸⁰Maharathis would not say that they are going, but they are moving along together.

⁵⁰aap log bhi ‘jigyaasu’ko kinaare rakhte ho। ⁵¹sangathan mein ya raigular class mein aane nahin dete ho।

⁸¹Service that maharathis do is through their eyes; to enable many other souls to attain the blessings that they have attained through the Father, that is, to reveal the Father through the self.

⁵²jab woh kehta hai ki ab anubhav hua,nishchay hua va maan liya,jaan liya,tab sangathan mein aane ki permission (Permission;anumti) dete ho।

⁸²Whilst seeing you, others should automatically be reminded of the Father and the sound should emerge from everyone’s heart: It is a wonder of the One who has made you like this.

⁵³to apne aap se poochho ki jab jigyaasu ki stage rehti hai to baap ka sahaara va kul ka sahaara arthaat sangathan ka sahaara svatah hi sameep ke bajaae, apne ko door-door vaala anubhav nahin karte?

⁸³And so, the Father will be revealed. ⁸⁴The Father will be revealed through you and you will become incognito. ⁸⁵At present, you are still visible and the Father is incognito. ⁸⁶Later, you will hear the praise of the Father’s revelation being sung from everyone’s heart.

⁵⁴sahaare ke bajaaye svatah buddhi dvaara kinaara nahin ho jaata?

⁸⁷You will not be visible, but wherever they look, they will only see the Father.

⁵⁵bachche ke bajaay maangane vaale bhakta nahin ban jaate?

⁸⁸This is why wherever they look, they will only see the Father.

⁵⁶shakti do,madad karo, maaya ko bhagaao, yukti do, maaya se chhudaao, yeh‘braahmanpan’ke sanskaar nahin hain। ⁵⁷brahman kab pukaarte nahin।

⁸⁹This sanskar becomes merged at the end and therefore, on the path of bhakti, they call out saying, “Wherever I look, I only see You.” At the end, the faces of all of you will be like mirrors.

⁵⁸braahmanon ko svayan baap bhinna-bhinna ‘shreshtha taaeetal’ se pukaarte hain।

⁹⁰Nowadays, in the temples, they place such mirrors that you are able to see the same image in many forms (sides).

⁵⁹jaante ho na? ⁶⁰aapke kitne taaeetal hain? ⁶¹brahman arthaat pukaarna banda।

⁹¹In the same way, the faces of all of you will be instruments to reveal the Father in all directions.

⁶²brahman arthaat sirtaaj। ⁶³kabhi bhi prakriti ke va maaya ke mohtaaj nahin।

⁹²And bhagats will say, “Wherever I look, I only see You!” Souls are filled with the sanskars for the whole kalpa here at this time.

⁶⁴to aise sirtaaj bane ho?

⁹³With this sanskar, the bhagats will attain mukti.

⁶⁵maaya aa jaati hai arthaat mohtaaj banna। ⁶⁶puraane sanskaar vash ho jaate hain, svabhaav vash ho jaate hain, yeh hai mohtaaj pan।

⁹⁴This is why the copper­aged souls have to a great extent in an emerged form, the sanskars of attaining mukti and of seeing God wherever they look. ⁹⁵Your bhagats or the Father’s bhagats are fixed at this time.

⁶⁷aisa mohtaaj baap ke sirtaaj nahin ban sakta।

⁹⁶The kingdom is created at this time and the bhagats are also created at this time.

⁶⁸vishwa ke raajya ke taajdhaari nahin ban sakta, baap ke sirtaaj banne vaale svapna mein bhi mohtaaj nahin ban sakte।

⁹⁷So, you are going to awaken the bhagats and to meet the children. ⁹⁸On this tour, check how many have become your bhagats and how many have become Baba’s children.

⁶⁹samjha,realise karo।

⁹⁹Both have a special part.

⁷⁰ab self riylaaeejshan course (Self-Realization Course) chal raha hai na।

¹⁰⁰Bhagats have a part for half a kalpa and the children have all rights for half a kalpa. ¹⁰¹Will bhagats be visible now or at the end?

⁷¹achha। ⁷²sada apne brahman kul ki maryaada ke lakeer ke andar rahne vaale ‘maryaada purooshottam’,sunne,sunaane aur samaan banne vaale, abhi-abhi swaroop se dikhaane vaale,sada sirtaaj,sada baap ke sarva praaptiyon ke sahaare mein rahne vaale shreshtha aatmaon ko baap-daada ka yaad-pyaar aur namaste।

¹⁰²The number one bhagats who do intense bhakti, who are the beads of the rosary are also to be revealed here ­ the beads of the rosary of victory and the rosary of bhagats ­ because the time for filling the soul with these sanskars is now, at the confluence age. ¹⁰³Bhagats will be calling out at the end: Hey God, give us something too. ¹⁰⁴They will take this sanskar from here and the children will experience the company.

⁷³deedi ji se

¹⁰⁵Achcha.

⁷⁴jaana aur aana kahenge?

¹⁰⁶BapDada meeting the Teachers:

⁷⁵jaana aur aana tab kahen jab saath chhod kar jaata?

¹⁰⁷Teachers means those who teach. ¹⁰⁸What does a teacher mean?

⁷⁶kahaan se bhi jaana hota hai,jaana arthaat kuchh chhod kar jaana।

¹⁰⁹Here, a teacher means one who is an embodiment of the teachings.

⁷⁷lekin yahaan jaana aur aana shabd kah sakte hain?

¹¹⁰What is the easiest method to give the greatest teaching?

⁷⁸yahaan hain to bhi saath hain, vahaan hain to saath hain।

¹¹¹There are many types of facilities for teaching. ¹¹²What is the easiest method of teaching?

⁷⁹jo sada saath rehta, sthaan mein bhi aur sthiti mein bhi,to uske liye jaana nahin kahenge।

¹¹³To give teachings through your form, and not through your lips. ¹¹⁴Sakar Baba gave teachings through the easiest method of his form.

⁸⁰jaise madhuban mein bhi ek kamre se doosre kamre mein jaao to yeh nahin kahenge ham ja rahe hain,chhutti leven, nahin। ⁸¹natural jaana aana chalta rehta hai, kyonki saath-saath hai na।

¹¹⁵He didn’t teach just through words, but also through action. ¹¹⁶It’s not that others would learn from what you tell them, but Baba’s mantra was: Whatever I do, others who see me will do the same. ¹¹⁷So, the easiest method of teaching is through your form.

⁸²yeh bhi ek kamre se doosre kamre mein chakkar lagaate hain। ⁸³hain madhuban vaasi। ⁸⁴isliye vidaai shabd bhi nahin kehte। ⁸⁵sada seva ki badhaai dete hain।

¹¹⁸No matter how much you explain to others, “You are a soul, an embodiment of peace, an embodiment of knowledge”, that person will not understand unless you yourself are stable in that stage.

⁸⁶sada saath rehte, sada saath chalte, ang-sang hain।

¹¹⁹The study taught through experience becomes imperishable to that extent.

⁸⁷aise hi anubhav hota hai na?

¹²⁰So how do you teach ­ through words or through your form?

⁸⁸mahaarthi arthaat baap samaan। ⁸⁹mahaarthiyon ke har kadam mein padmon ki kamaai to common baat hai, lekin har kadam mein anek aatmaon ko padmaapti banaane ka vardaan bhara hua hai। ⁹⁰mahaarthi kahenge ham jaate hain?

¹²¹A worthy teacher teaches others something through her every step; through her lectures or the seven days’ course she makes others the embodiment of the teachings. ¹²²The words spoken by such a teacher are not just versions, but elevated versions because every word is one that makes others elevated.

⁹¹nahin,lekin saath jaate hain।

¹²³So, they are the elevated versions.

⁹²mahaarthiyon ki service, nainon dvaara baap se praapta hue vardaan anekon ko praapti karaana arthaat apne dvaara baap ko pratyaksha karna hai।

¹²⁴Every action is one that gives the fruit of making many others elevated. ¹²⁵Karma is the seed and the result is the fruit of karma. ¹²⁶The seeds of karma of such teachers would be fruitful.

⁹³aap ko dekhte-dekhte baap ki smriti svatah aa jaae।

¹²⁷If the seed is powerful, then the fruit that emerges from it is very good.

⁹⁴harek ke dil se nikle ki kamaal hai banaane vaale ki!

¹²⁸Every seed of karma would be fruitful; it would not be one that doesn’t bear fruit.

⁹⁵to baap pratyaksha ho jaaega।

¹²⁹This is known as being a worthy teacher.

⁹⁶baap, aap dvaara pratyaksha dikhaai dega aur aap gupta ho,jaayenge। ⁹⁷abhi aap pratyaksha ho, baap gupta hai, phir harek dil se baap ki pratyakshata ke gungaan karte hue sunenge।

¹³⁰Just as there is the praise for Brahma’s thoughts that he created a new world through just one thought, so too, every thought of a worthy teacher would enable her to have all rights to the new world.

⁹⁸aap dikhaai nahin denge, lekin jahaan bhi dekhenge to baap dikhaai dega।

¹³¹Do you understand? ¹³²This is the definition of a teacher. ¹³³Teachers also have the gift of a lift.

⁹⁹isi kaaran jahaan bhi dekhen vahaan baap hi baap hai।

¹³⁴What is that? ¹³⁵To be a teacher means to renounce the old relationships.

¹⁰⁰yeh sanskaar last mein sama jaate hain jo phir bhakti mein jahaan dekhte vahaan ‘tu hi tu’ kah pukaarte hain।

¹³⁶A teacher has the fortune of this renunciation as a gift of a lift. ¹³⁷You have renounced everything, haven’t you?

¹⁰¹last mein aap sabke chehre darpan ka kaarya karenge।

¹³⁸The first renunciation is of relationships. ¹³⁹You have already renounced them.

¹⁰²jaise aajkal mandiron mein aise darpan rakhte hain jismen ek hi soorat anek roopon mein dikhaai deti hai।

¹⁴⁰The list of further renunciation is a long one. ¹⁴¹However, the renunciation and the thought of keeping courage and of being co­operative becomes a gift of a lift.

¹⁰³aise aap sabke chehre chaaron or baap ko pratyaksha dikhaane ke nimitta banenge। ¹⁰⁴aur bhakta kahenge jahaan dekhte tu hi tu।

¹⁴²If you have complete renunciation, you can become a gift for the Father and for the world. ¹⁴³Become such a lift that as soon as you sit in the lift, you reach your destination so that you don’t have to labour for it.

¹⁰⁵saare kalpa ke sanskaar to yahaan hi bharte hain।

¹⁴⁴Teachers have many chances, but only those who want to will take them.

¹⁰⁶to bhakta isi sanskaar se mukti ko praapta karenge।

¹⁴⁵Everyone sings the praise of the fortune of the teachers and has a desire for the same.

¹⁰⁷isliye dvaapar ki aatmaon mein ya mukti paane ka sanskaar ya tu hi tu ke sanskaar jyaada emerge rehte hain to apne va baap ke bhakta bhi abhi hi nishchit hote hain।

¹⁴⁶Others have this desire and so it means the fortune of the teachers is elevated. ¹⁴⁷It is numberwise amongst each one to constantly keep it elevated. ¹⁴⁸Teachers can easily make their fortune as bright as they want, but only those who are worthy teachers can do this.

¹⁰⁸raajdhaani bhi abhi banti to bhakta bhi abhi bante।

¹⁴⁹You are not the teachers who are happy with just a little, are you?

¹⁰⁹to bhakton ko jagaane jaati ho va bachchon se milne ke liye jaati ho?

¹⁵⁰With which vision does BapDada look at the teachers? ¹⁵¹As His equals because Baba is also a Teacher.

¹¹⁰chaik karna ki is chakkar mein mere bhakta kitne bane aur baap ke bachche kitne bane।

¹⁵²When a teacher sees another teacher, he sees him as his equal, and there would be happiness on seeing your equals.

¹¹¹donon ka vishesh part hai।

¹⁵³Teachers would be constantly content.

¹¹²bhakton ka bhi aadha kalpa ka part hai aur bachchon ka bhi aadha kalpa ka adhikaar hai। ¹¹³bhakta bhi abhi dikhaai denge ya ant mein?

¹⁵⁴To question means to insult your equals. ¹⁵⁵Achcha. ¹⁵⁶Blessing:May you be loved by the Father and the family by being trustworthy on the basis of the courage of truth.The name of trust is truth.

¹¹⁴jo naudha bhakti karne vaale number one‘bhakta maala’ke manke honge, woh bhi pratyaksha yahaan hi hone hain।

¹⁵⁷Where there is honesty in your head and your heart, you automatically receive love from the heart and the trust of BapDada and the family.

¹¹⁵vijay maala bhi aur bhakta maala bhi।

¹⁵⁸Because of having trust in you, they give you all rights.

¹¹⁶kyonki sanskaar bharne ka samay ‘sangamayug’hi hai।

¹⁵⁹Then, you are automatically loved by everyone. ¹⁶⁰Therefore, with courage of truth, become trustworthy.

¹¹⁷bhakta ant mein pukaarte rah jaayenge, he bhagwan, humein bhi kuchh de do।

¹⁶¹Do not try to prove the truth, but become an embodiment that achieves powerful results and you will continue to move forward with a fast speed.

¹¹⁸yeh sanskaar bhi yahaan se bharenge aur bachche saath ka anubhav karenge। ¹¹⁹achha।

¹⁶²Slogan:The wealthiest of all are those who have the treasures of peace and purity. ¹⁶³* * * O M S H A N T I * * *