Avyakt murli for Saturday 30 June 1973

⁰> > 30/06/73 Avyakt BapDada Revised: 19/09/94

¹Which gathering is this gathering? ²Do you know the answer to this spiritual puzzle? ³Do you already know it or areyou still coming to know it?

⁴If you already know it, then, together with knowing it, you also have to accept it andfollow it.

⁵So, have you accepted it and are you following it?

⁶The first stage is to know, the second stage is to acceptand the third stage is to follow.

⁷So, what stage have you reached?

⁸Have you reached the last stage?

⁹Baba is askingthose who answered "yes": Is the third stage an ever­lasting stage?

¹⁰It is easy to reach the third stage, and you havealready reached it.

¹¹But now, underline the last stage and make it ever­lasting.

¹²"Who am I?"

¹³You know the differentnames and forms of this invaluable life, that is, of the most elevated life, do you not?

¹⁴What is your main form andyour main name?

¹⁵You praise the Father with different names on the basis of His different acts, but you still have amain name for Him, do you not?

¹⁶In the same way, the names of you elevated souls have also been remembered bythe Father on the basis of your different tasks and your virtues, but what is the main name out of all of those names?When you took birth through the mouth of Brahma, with which name did the Father name you?

¹⁷Until you firstbecome a Brahmin, you cannot become an instrument for any task.

¹⁸First, through the relationship of taking birth toBrahma, you become the mouth­born progeny of Brahma, that is, you become Brahma Kumars and Kumaris.

¹⁹This iswhat you write as your surname.

²⁰How do you introduce yourselves and what do people call you?

²¹Brahma Kumarsand Brahma Kumaris.

²²The first stamp of this dying­alive life is that of being a Brahma Kumar or Brahma Kumari,that is, of being an elevated Brahmin.

²³First, you took birth, that is, you became a Brahmin and you received the name Brahmin, that is, of a Brahma Kumaror Kumari, which is ever­lasting up to the third stage.

²⁴Is it ever­lasting, that is, is it according to the Brahmin stage inyour practical life in your thoughts, words, actions, relationships, connections and service?

²⁵Not even the slightesttrace of being a shudra should be visible in your thoughts or your words.

²⁶You have already been told what thethoughts, words, sanskars and nature of Brahmins are.

²⁷Do you have an ever­lasting stage according to this? ²⁸As aBrahmin, is your every action and every thought similar to father Brahma's?

²⁹As is the father, so are the children.

³⁰Dothe children have the same nature, sanskars and thoughts as the father's?

³¹Does the father have wasteful thoughts orcan he create weak thoughts?

³²If the father does not have these thoughts, then why should the Brahmins?

³³The fatheris constantly stable in an unshakeable, immovable and constant stage, and so what is the duty of the Brahmins, thechildren?

³⁴What is the duty of worthy children?

³⁵To follow the father.

³⁶To follow the father does not simply mean to become a Godly server, but to follow the father means to follow thefather at every step and in every thought.

³⁷Are you following the father in this way?

³⁸Just as the father constantly hasGodly sanskars, a divine nature, a divine attitude and spiritual vision, in the same way, have your attitude, vision,nature and sanskars become the same?

³⁹Have you made your face one with such a Godly character?

⁴⁰The face throughwhich the virtues and type of activities of the Father are revealed is said to be that of one who follows the father.

⁴¹Justas you sing praise of the Father, or speak of His activities, have you also imbibed all those virtues in yourself?

⁴²Haveyou made your every action a divine activity?

⁴³Do you perform every action whilst in remembrance?

⁴⁴Actions whichare performed whilst in remembrance become a memorial.

⁴⁵Have you become such an image which createsmemorials, that is, have you become a karma yogi?

⁴⁶To be a karma yogi means that every action would be yogyukt,yuktiyukt and shaktiyukt.

⁴⁷Have you become a karma yogi to this extent?

⁴⁸Or, have you become yogis who just haveyoga whilst sitting?

⁴⁹Is it that you have a yogi life when you sit for special meditation, that you are yogyukt then, or isit that you are yogyukt at all times?

⁵⁰You speak of being a karma yogi, a natural yogi and an easy yogi; so are you these in a practical way?

⁵¹That is, is it ever­lasting?

⁵²Do actions attract someone who is a karma yogi ordoes a yogi enable actions to be performed through his physical senses with the power of yoga?

⁵³If a karma yogi isattracted by the actions, would such a soul be called a karma yogi?

⁵⁴What would you call someone who moves alongunder the influence of actions?

⁵⁵You would call him a karma bhogi, would you not? ⁵⁶That is, he becomes one who isunder the influence of the consequence of the action, whether good or bad.

⁵⁷You elevated souls are those who becomekarmateet, that is, you stabilise yourselves beyond the attraction of action.

⁵⁸You speak of the last stage as thekarmateet stage, which is not dependent on action or bound by action either.

⁵⁹Do you perform actions through yourphysical senses whilst being free? ⁶⁰When anyone asks you what you are learning, or what are you going to learn, whatdo you answer?

⁶¹That you are going to learn easy knowledge and Raja Yoga.

⁶²You are sure that this is what you arelearning, are you not?

⁶³Since you call it easy knowledge, it is easy to imbibe and adopt something that is easy; this iswhy it is called easy knowledge, is it not?

⁶⁴Since it is easy knowledge, then why should it be difficult to constantly bethe embodiment of knowledge?

⁶⁵It is the task of Brahmins to constantly be the embodiment of knowledge.

⁶⁶It is natural to be stable in your own religion.

⁶⁷In this way, what do you explain as the meaning of Raja Yoga?