Avyakt murli for Thursday 8 June 1972

⁰> > Avyakt BapDada 8th June 1972

¹Do you consider yourselves to be destroyers of obstacles?

²When any type of obstacle comes in front of you, do you experience within yourself the power to face that obstacle?

³That is, through your own effort, do you experience yourself to be close to BapDada and your complete stage? ⁴Or, do you experience yourself to be standing in the same place?

⁵Just as a traveller never stops anywhere, in the same way, do you consider yourself to be a traveller of the night, and continue to move along? ⁶What main virtue of the perfect stage is visible in your practical action? ⁷Or, what is the special virtue of the perfect stage - through which you can recognise whether you are close to your perfect stage or far away?

⁸Now, stabilise yourself in your perfect stage for a second, and tell Baba what special virtue reveals the perfect stage.

⁹When a soul has created the stage of perfection, then what is the praise of his practical action? ¹⁰That of equanimity.

¹¹When there is equanimity - in praise and defamation, victory and defeat, happiness and sorrow - it is called “the stage of equanimity”, or “the stage of perfection”.

¹²Even at times of sorrow, instead of waves of sorrow being visible on your face and forehead, waves of happiness and joy should be visible.

¹³While hearing defamation, it should not be experienced as defamation, but as praiseful words to make your stage of perfection stronger. ¹⁴There should be such equanimity.

¹⁵This is called “the stage of closeness to BapDada”.

¹⁶There should not be the slightest difference in your vision, or in your attitude.

¹⁷There should not be the attitude that someone is an enemy, or that someone is one who insults you, or that another is one who praises you.

¹⁸Let there be the attitude of a well- wisher, and the vision of a benefactor.

¹⁹To be the same to both types is known as having equanimity.

²⁰When there isn’t equanimity - that is, balance - you are unable to experience bliss from the Father for yourself.

²¹Baba is the blissful One.

²²If you wish to experience bliss, or to take bliss from the Father, then there is only one method for this: let there constantly be an accuratebalance of both love and power.When there is an accurate balance of both aspects, you will automatically continue to receive bliss.

²³Do you not know how to maintain an accurate balance?

²⁴What is the speciality of tightrope walkers?

²⁵That of keeping their balance.

²⁶It may be an ordinary thing, but the wonder is of keeping one’s balance. ²⁷You have seen the act of tightrope walking, have you not?

²⁸Here, too the wonder is of maintaining an accurate balance.

²⁹However, you do not keep an accurate balance.

³⁰When you hear praise, you become even more intoxicated; and when you hear defamation, you have dislike.

³¹In fact, there should neither be intoxication through being praised, nor dislike through being defamed.

³²If the two are well balanced, then - when you look at yourself as a detached observer - you will experience wonders.

³³You will experience contentment in yourself. ³⁴And others will also be content with your actions.

³⁵However, because you are lacking in this effort - because of a lack of balance - you do not have the blissful life you should have.

³⁶So, what should you do now?

³⁷Keep an accurate balance.

³⁸There are many such pairs of things: to be loving and detached, praise and defamation.

³⁹This is your family path.

⁴⁰The soul and the body are also two.

⁴¹Bap and Dada are also two.

⁴²World transformation takes place through the activities of both.

⁴³So, the family path is eternal and imperishable.

⁴⁴In a lokik household too, if one is moving along well, and the other is slack - that is, if there is not an accurate balance - then there is then conflict and time is wasted.

⁴⁵Then you are not able to attain the elevated attainment that you should.

⁴⁶What would you call those who walk with only one foot?

⁴⁷Crippled.

⁴⁸Would such a person be able to take a high jump? ⁴⁹Or run fast?

⁵⁰So, in this too, if there isn’t equanimity, what would you call such effort-makers?

⁵¹If, in your efforts, you have greater attainment through one thing, and experience a weakness in something else, then you should understand that you will not be able to take a high jump.

⁵²You will not be able to run. ⁵³So, when you are not able to take a high jump or run, then how will you come close to perfection?

⁵⁴You develop this weakness, which you yourself also speak about.

⁵⁵At the time of giving love, power is merged. ⁵⁶And at the time of needing power, love becomes merged.

⁵⁷So that is not an accurate balance then, is it?

⁵⁸When there is an accurate balance of the two, then this is called a wonder.

⁵⁹The one is more powerful at one time and the other is more powerful at another, then that too is a different matter.

⁶⁰However, when there is an accurate balance of both at the same time, then this is known as perfection.

⁶¹If one is merged, and the other has emerged, then only one creates an influence.

⁶²The Shaktis are always portrayed with equanimity in two virtues: being both loving, and embodiments of power.

⁶³In their eyes there is constant love, and in their actions they are embodiments of power.

⁶⁴So, those artists also know that they were the Shiv Shaktis who kept a balance by having equanimity of both virtues.

⁶⁵This is why they portray such feelings in their images.

⁶⁶Those images have only been created because you have been that in the practical form.

⁶⁷So, now remove this weakness, because only then will the influence that should be created take place.

⁶⁸Now, because one aspect creates a greater influence than the other, there is little impact.

⁶⁹They speak of one thing, but they cannot speak of all virtues, of everything.

⁷⁰However, you have to become full of all virtues, do you not?

⁷¹So, bring perfection close in this way.

⁷²Similarly, you show the co-operation between dharma and karma.

⁷³People separate the two, whereas you show the co-operation between the two.

⁷⁴So, while performing action, let there be religion(dharma)- that is, complete imbibing (dharna) - and then, because the balance of dharma and karma is accurate, the impact will be greater.

⁷⁵While performing actions, you become engrossed in your actions, but if you do not have complete dharna, then what would you call that.

⁷⁶You tell people that the life and situations of today have become like they are because dharma and karma have been separated.

⁷⁷So, ask yourself: is there equanimity in dharma and karma - that is, in your dharna and in your actions? ⁷⁸Or, do you forget while performing actions, and then - when your karma finishes - you become aware of the dharna.

⁷⁹At the time when you remain very busy in karma, do you also have dharna? ⁸⁰Or is your dharna only powerful when the karma is light?

⁸¹When there is dharna to a greater extent, does the karma become slack?

⁸²Only when both the pans of a balance work accurately does the balance have any value.

⁸³Otherwise, the balance has no value.

⁸⁴The balance is the intellect.

⁸⁵If someone has an accurate balance of the two aspects in the intellect, then that one would be called “one with an elevated intellect”, a “divine intellect”, and “a sharp intellect”.

⁸⁶Otherwise, it is an ordinary intellect.

⁸⁷Then your karma and dharna are both ordinary.

⁸⁸So, you do not have to bring about equanimity in being ordinary, but let there beequanimity in being elevated .

⁸⁹Just as your karma is elevated, in the same way, your dharna also has to be elevated.

⁹⁰Karma should not merge dharna - that is, dharma - and dharna should not merge the karma. ⁹¹So dharma and karma should both be equal in being elevated: such a soul is called “a righteous soul”(dharamatma) .

⁹²Whether you call someone “a righteous soul”, “a great soul”(mahan-atma) , or “a karma yogi”, it is one and the same thing.

⁹³Have you become such a righteous soul?

⁹⁴Have you become such a karma yogi?

⁹⁵Have you become blissful in this way?

⁹⁶You should be one who stays in solitude, but you should also have an entertaining nature to the same extent.

⁹⁷Sometimes you should be in solitude, and sometimes you should be entertaining.

⁹⁸There is a lot of difference in these words, but in the stage of perfection, there should be equanimity of the two.

⁹⁹You should be entertaining to the extent that you remain in solitude.

¹⁰⁰Your entertaining nature should not disappear while in solitude.

¹⁰¹Both should exist at the same time to the same extent.

¹⁰²When you become entertaining, you say that you have come down from being introverted. ¹⁰³And when you become introverted, you ask how it is possible to be entertaining.

¹⁰⁴However, both should exist simultaneously.

¹⁰⁵You should be in solitude one moment, and be entertaining in the next moment. ¹⁰⁶You should be harmonious, to the same extent that you are mature and serious.

¹⁰⁷It should not be that you just remain an image of maturity and seriousness.

¹⁰⁸To be harmonious means to be in harmony with the sanskars and nature of everyone.

¹⁰⁹Maturity does not mean that you remain distant and don’t meet everyone.

¹¹⁰Anything in its extreme is not good. ¹¹¹When something goes into its extreme it is called a storm.

¹¹²If one virtue is like a storm, and another virtue is merged, then would that seem right?

¹¹³No.

¹¹⁴So, have such powerful dharna within yourself that you are able to stabilise yourself wherever you want.

¹¹⁵It should not be that you are unable to stabilise the foot of your intellect - that, when there isn’t an accurate balance you are not able to stabilise yourself, but you sometimes fall in one place, and sometimes in another place; or you continue to fluctuate.

¹¹⁶The reason for this fluctuation of the intellect is that there is not equanimity - that is, you are not complete. ¹¹⁷Anything that is full cannot shake.

¹¹⁸There is shaking when there is something lacking - when something is not full. ¹¹⁹So, this upheaval of wasteful thoughts - or of Maya - takes place when something is not full.

¹²⁰When you are full, and there is equanimity of the two, then there cannot be any fluctuation.

¹²¹So, in order to save yourself from any type of upheaval, continue to become complete, and you will become perfect.

¹²²It is impossible for there not to be any impact or influence from anything that is perfect and complete.

¹²³When the moon is 16 celestial degrees full, it attracts everyone towards itself against their conscious wish.

¹²⁴When anything is full and complete it automatically attracts towards itself.

¹²⁵So, you are not able to attract all the souls of the world, because of your lack of perfection.

¹²⁶To the extent that you have weaknesses within yourself, you are not able to attract other souls towards yourself.

¹²⁷When the degrees of the moon have decreased, no one’s attention goes to it.

¹²⁸But when it becomes full, then everyone’s attention goes to it, even against their wish.

¹²⁹Whether someone deliberately looks at it or not, it is still visible.

¹³⁰In perfection, there is the power to influence.

¹³¹So, in order to be influential, you have to become complete. ¹³²Do you understand?

¹³³Achcha.

¹³⁴When the balance is not right, and you watch the games of fluctuation as a detached observer, then you will be very amused with yourself.

¹³⁵It will be just as when someone is not fully aware of himself, and you become amused at his activity.

¹³⁶So, also look at your own self when Maya makes you a little bit unconscious - that is, when she makes you lose the awareness of your elevated stage. ¹³⁷What is your condition at that time?

¹³⁸Does that scene come in front of you?

¹³⁹If you look at yourself as a detached observer at that time, then you would be amused.

¹⁴⁰BapDada watches the games of each child as the detached Observer.

¹⁴¹And so, do you like showing such games? ¹⁴²You know what BapDada wants to see.

¹⁴³Since you know and you accept it, then why do you not move along in that way?

¹⁴⁴If three corners are fine and the other is not, then what will happen?

¹⁴⁵You know about the four things - you accept them, you speak about them - but you observe following some of them, and not others.

¹⁴⁶And so something will be lacking, will it not? ¹⁴⁷Now, try to fill in that gap.

¹⁴⁸You have been told about pairs of things.

¹⁴⁹In the same way, with knowledge-full and powerful: if you keep an accurate balance of these two, then perfection will come close.

¹⁵⁰You become very knowledge-full, but not so powerful, and so the balance is not fine.

¹⁵¹The Shaktis are shown balanced with powers - they are shown giving blessings.