Avyakt murli for Sunday 29 August 1971

⁰29-08-1971 Avyakt BapDada 29-08-1971

¹The most subtle bondage is arrogance of the intellect.

²Have you become yogyukt and free from bondages?

³To the extent that you become yogyukt, accordingly you become free from all bondages.

⁴So the sign of being yogyukt is to be free from bondages.

⁵You know all your bondages, do you not? ⁶Which types of bondage create obstructions to your becoming yogyukt?

⁷Just as you used to make a list of all the different types of sorrow, in the same way, make a list of the different types of bondage.

⁸Keep that list in front of you and check which bondages you have become free from and which bondages still remain.

⁹From this you will be able to recognise your completely yogyukt stage, that is, your complete stage; how close you have come to your perfect stage.

¹⁰Bring the list of bondages in front of you. ¹¹How many types of bondage are there?

¹²If you make a list of these, it will be like a web.

¹³A web is created of such subtle threads.

¹⁴So, now judge how many bondages still remain and what those bondages are that remain.

¹⁵Are they huge bondages, or are they only little bondages?

¹⁶Which bondages require greater effort to settle?

¹⁷What is the most severe bondage of all? ¹⁸(Body consciousness.)

¹⁹That is the foundation of all bondages, but which bondage is the most severe in a visible way?

²⁰People's opinions are a very small matter; that is just the first step.

²¹However, the greatest bondage, the final bondage, is that of mixing your knowledgeable intellect with shrimat, that is, to consider yourself to be sensible and to consider shrimat to be the wonder of your own intellect and then to use it for a task.

²²This can be called arrogance of knowledge or arrogance of the intellect.

²³This is the most subtle and greatest bondage.

²⁴If you have crossed over this bondage, then understand that you have taken the highest jump.

²⁵Whether someone gives you a signal about your weakness with sweet words, or someone says something bad about your sanskars or nature or service, then, whilst keeping both these things in front of yourself, check if there is the slightest difference in your attitude or in your vision or on your face. ²⁶There should not be the slightest difference.

²⁷There should not be the slightest difference in your zeal and enthusiasm. ²⁸This is known as having overcome this bondage.

²⁹Even if you did not say anything in words, if you had waste thoughts about what you heard, that is known as the greatest bondage of all.

³⁰It is remembered that you have to maintain equanimity in praise and defamation, victory and defeat. ³¹That is, although you have the knowledge in your intellect of which is victory and which is defeat, of which is praise and which is defamation, your constant stage should not fluctuate. ³²This is known as equanimity.

³³Not to fluctuate even whilst having knowledge is to be victorious.

³⁴So, if you have overcome this severe bondage, you have become a perfect angel.

³⁵What is the main effort for this?

³⁶How can you maintain this stage so that you can even overcome this bondage?

³⁷How can you overcome having arrogance of knowledge?

³⁸What is the effort for this?

³⁹All the things that all of you spoke of have to be kept in your attention.

⁴⁰However, as well as that, in order to overcome this severe bondage, constantly remember that you are the children of the Benefactor Father.

⁴¹Whatever you see or hear, even though the form may be that of loss, you must always extract something beneficial from it.

⁴²The reason your stage fluctuates is because of three things; loss, defeat or defamation.

⁴³So, although it may take that form, even in that form of loss, if you have the power to be able to transform that form of loss into a form of benefit and the power to be able to accept defamation as a form of progress, and the power to be able to imbibe courage and enthusiasm and become a thousand-fold victorious from having been defeated, if you have all this, then neither your character nor your features will ever be affected.

⁴⁴So what is the significance?

⁴⁵To transform a situation or problem and become transparent, that is, to have mercy for those who defame you. ⁴⁶Just as someone can become your friend because of having the same type of sanskars, in the same way, even if someone defames you, you have to be able to see those who defame you with that same vision of love and co-operation.

⁴⁷Internally, there should not be any difference in your love and co-operation for both: those whose sanskars are the same as yours and also those who defame you.

⁴⁸This is known as having merciful vision for those who defame you and being a world benefactor.

⁴⁹If such a stage is created now, you can understand that you are close to perfection.

⁵⁰It should not be that you will make those whose sanskars are the same as yours your companions and move away from others.

⁵¹Even if some have strong, severe sanskars, you must transform them on the basis of your stage of having positive thoughts and bring them close.

⁵²When someone puts a hopeless case right, his name is glorified. ⁵³To put something right which is already right or to act very well with those who are already all right is not a big thing.

⁵⁴The big thing is to transform even such souls with your elevated consciousness and attitude.

⁵⁵Look how many severe sicknesses the tiny pills of homeopathy medicine are able to finish!

⁵⁶So, can those who are master almighty authorities, with their vision and attitude, not finish the sickness of the severe sanskars of someone?

⁵⁷If you are not able to transform or finish someone's sanskars, then understand that the power of the creation is working more powerfully than yourself, the master creator.