Avyakt murli for Saturday 18 January 1975 - 2

⁰> > 21/08/95 Om Shanti Avyakt BapDada Madhuban 18/01/75 ¹Promise for Transformation ²How do you praise Madhuban?

³You call it the land of transformation. ⁴All of you have come to the land oftransformation, the land of blessings. ⁵Do you experience blessings in yourself and in others? ⁶To come here means toreceive blessings and to bring about transformation.

⁷What do you have to transform now?

⁸Before you leave here,you have to transform whatever weaknesses and particular sanskars that, from time to time, become obstacles. ⁹Onlythen would it be said that you brought about transformation. ¹⁰You arrive here with special zeal, enthusiasm and deeplove, and so let the fire of your love become so intense here in Madhuban that all waste thoughts, weaknesses and allyour old remaining sanskars are completely burnt in this fire. ¹¹Madhuban is called the great sacrificial fire (maha yagya) of the knowledge of Rudra in which the horse is sacrificed.What does one do in a sacrificial fire?

¹²There is the sacrifice of everything. ¹³When you children wake up at amrit velaevery day, you create a sacrificial fire of love in which you sacrifice your weaknesses.

¹⁴However, this is the greatyagya. ¹⁵To come to Madhuban means to come to the great yagya.

¹⁶Why is Madhuban called the great yagya?

¹⁷Becausehere, there is the fire of the love of many souls at the same time, and so you should take benefit from it. ¹⁸Just as yousometimes make a promise to yourself and you also have a thought, in the same way, do you make a promise toyourself in Madhuban?

¹⁹What do you think? ²⁰Do you put such sacrificial offerings into the fire that they finishcompletely for the future?

²¹You should put the greatest sacrificial offerings, and not ordinary offerings, into the greatyagya. ²²Have you sacrificed the offerings into the fire of love of many souls all together? ²³As you are returning fromhere, have you put in the sacrificial offerings or are you taking them back with you? ²⁴Or, are you wondering whichsesame seeds and which grains to offer?

²⁵Do you check every time you come to the great yagya whether you have putany offerings in or not?

²⁶Have you surrendered them completely or are you going to take them back with you?

²⁷Are the offerings sacrificedcompletely or do they still remain?

²⁸You don't still think that they will be useful in the old world, do you? ²⁹It happensthat if a person is weak he would pull his hand back.

³⁰If the person sacrificing something is weak, then because of theheat, half of what is being sacrificed would fall into the fire and half spills outside the fire.

³¹Here also, you wonderwhether you should do it or not.

³²"Will it be possible or not? ³³Will I be able to do this or not?"

³⁴You keep moving thehand of your intellect backwards and forwards.

³⁵This is why you can't make the complete sacrifice; some things stillremain and the offerings spill.

³⁶When there isn't the total sacrifice, there isn't complete success.

³⁷Then you think a lot,but do very little, and so you receive less fruit. ³⁸At first, when you have little courage and your thought isn't powerful,there isn't that power in the actions you perform and therefore, there is very little fruit received.

³⁹What do you dothen?

⁴⁰You spill half here and half somewhere else. ⁴¹So that doesn't bring any success, does it?

⁴²What is the result ofall of you? ⁴³Were you successful?

⁴⁴Were you able to make the complete sacrifice or did it spill out? ⁴⁵For it to spillmeans these things still remain.

⁴⁶Now, whatever you have thought about, you have to bring that about in yourselfpractically so that, as from today, the weakness will not emerge again.

⁴⁷Do you have the courage to sacrifice themcompletely or are you lacking this? ⁴⁸"What if destruction doesn't take place? ⁴⁹If heaven doesn't come, will I reachthere or not?

⁵⁰What will people say?" ⁵¹Do not be clever in this way. ⁵²This is the condition of everyone.

⁵³You put yourhand forward very easily, but when you feel the heat, you pull it back.

⁵⁴You have the courage but when the slightestobstacle comes, you step backwards.

⁵⁵What would become of such souls? ⁵⁶You know about liberation and salvation,do you not?

⁵⁷If someone doesn't do this even whilst being knowledge­full, what would you say to this? ⁵⁸If you take somethingback, what would become of you?

⁵⁹What would you say if someone deliberately doesn't do this?

⁶⁰Even whilst beingthe form of light and might, why are they not able to do this? ⁶¹What is the reason for this?

⁶²OK, you have theknowledge intellectually; you also have the understanding of it; you know it, but you don't know how to put theknowledge into a practical form and merge it within yourself.

⁶³You have the food and you also eat it, but it is onething to eat it and another thing to digest it.

⁶⁴You do not merge this within yourself; you can't digest it and so youdon't get its juice and you don't receive any energy. ⁶⁵If you just taste something with your tongue, you won't be ableto create juice, and so you won't receive any energy.

⁶⁶Only when you merge it within yourself can you become anembodiment of power.

⁶⁷If you don't merge it within yourself, you have only tasted it with your tongue, whereas whenyou merge it, you receive power.

⁶⁸You experienced the sweetness by listening, you understood it; you understood itbut didn't merge it and you didn't put it into a practical form.

⁶⁹Only when it is revealed through your dharna and whenyou have created sanskars with it will the practical form of success be visible. ⁷⁰What does it mean to be knowledge­full?

⁷¹To be knowledge­full means that every physical organ should be full of knowledge.

⁷²You should know whatyou have to do and what you mustn't do.

⁷³Will there then be any question of being deceived?

⁷⁴Your eyes and attitudewill not be deceived then.

⁷⁵When the soul becomes enlightened with knowledge, all knowledge becomes merged in allthe physical organs.

⁷⁶Just as you are filled with energy by eating food and you are able to work on the basis of thatenergy, so you now have to merge knowledge into yourself.

⁷⁷Make every physical organ knowledge­full.

⁷⁸You come here every year and you say that you will now do this.

⁷⁹You return from here having made a promise.When will you fulfil this promise? ⁸⁰What is the reason?

⁸¹Why is there a difference in what you think and what youdo? ⁸²What is the reason for this?

⁸³You think of doing something completely, but you are only able to do it by halfःwhat is the reason for this difference?

⁸⁴You create many plans, you have a lot of enthusiasm and you make a promisewith full understanding.

⁸⁵All types of situations will come, but there is a difference between the understanding and thepractical.

⁸⁶What is the reason for this? ⁸⁷If you go from here having sacrificed all your sanskars, then where do they allemerge from?

⁸⁸Why do they return if you have sacrificed them?

⁸⁹What is the reason for body consciousness andcarelessness to return?

⁹⁰The reason is that, just as after sowing seeds, you look after them carefully, so you go fromhere with the thought of sacrificing them, but together with the thought, you need to take care of it, and you don't takethe care that you should.

⁹¹According to the time, you need to take the necessary care of it, but you sow the seed andthen become careless.

⁹²You thinkः Now that you have given it to Baba, Baba has to look after it, that it is Baba's dutynow. ⁹³You do not sustain it. ⁹⁴You need to pay attention to your thoughts and words.

⁹⁵Just as after sowing a seed, youwater it so that it ripens, and you have to water it every day, in the same way, you have to revise the seed of yourthought. ⁹⁶You lack this and then you become free from any concern; you leave it up to Baba.

⁹⁷What would you callthose who are not concerned?

⁹⁸They become those who love rest and comfort. ⁹⁹You should not be those who havesanskars of loving rest and comfort, but those whose thoughts are filled with concern.

¹⁰⁰There should be concern foreach and every sanskar.

¹⁰¹The stain of something missing in even one aspect of your effort is visible as a very big stain. ¹⁰²Then there is always the thought that even one small stain will reduce your value.

¹⁰³Your thoughts should be in theform of concern. ¹⁰⁴If they are not this, then there is carelessness.

¹⁰⁵You say something, but you don't do it.

¹⁰⁶At the end,you will have to put into a practical form the yukti given, but now the sanskars of rest and comfort of the deity stageare pulling you more.

¹⁰⁷The sanskars of the confluence­aged Brahmins, which are of the embodiment of renunciation,are not in an emerged form so much.

¹⁰⁸Without renunciation, you cannot create your fortune. ¹⁰⁹To think, "Achcha, I willdo it later.

¹¹⁰I will see about it later." are sanskars of one who loves rest and comfort. ¹¹¹One who says, "I will definitely do it now." are the sanskars of a Brahmin.

¹¹²In a worldly study, those who haveconcern for their study are the ones who pass, because they are even ready to lose their sleep. ¹¹³How can those wholove rest and comfort pass?

¹¹⁴Are you still thinking about it or are you going to do it practically? ¹¹⁵You should beconcerned, you should have pure thoughts, and have the concern to become perfect, the concern to remove yourweaknesses and the concern to give practical instant fruit. ¹¹⁶Achcha.

¹¹⁷Personal Group meetingःJust as you know the importance of BapDada very well, do you know just as well the importance of the confluence­aged Brahmin birth and the elevated part of you, the elevated soul?

¹¹⁸Just as the Father is so great, in the same way,those souls who have a good connection and a part with the Father at every step and in every divine activity are alsojust as great. ¹¹⁹By taking every step whilst knowing this greatness very well, you automatically attain multimillions atevery step, because everything depends on your awareness.

¹²⁰Does your awareness constantly remain powerful andelevated or is it sometimes great and sometimes ordinary?

¹²¹Whatever someone is, he always conducts himself whilstbeing aware of who he is.

¹²²It isn't that he is sometimes aware and sometimes unaware.

¹²³In the same way, since you arethe elevated Brahmins, since you are the most elevated souls of the world and the special actors, why does theawareness of the form of this last birth, of your position and of your occupation sometimes remain special andsometimes become ordinary? ¹²⁴Why is there constant fluctuation?

¹²⁵Do you know the reason for this? ¹²⁶Since youroriginal form and your birth are so elevated, why do you forget the greatness of your life and your birth?

¹²⁷You canonly forget when you create another form to play a temporary part. ¹²⁸Because that is not your original form, there isalways awareness and forgetfulness.

¹²⁹But why do you forget here? ¹³⁰Because of body consciousness. ¹³¹Why is therebody consciousness?

¹³²You have known about all these reasons for a long time, and yet, even whilst knowing this, youare not able to find a solution.

¹³³This is because you lack power and determination.

¹³⁴You have even known about thisfor a long time, so why are you still not able to find a solution?

¹³⁵Because of experiencing the same thing again andagain, transformation should be easy and for all time. ¹³⁶In a worldly way, you can tell when there has been damage and when the result hasn't been good because of it.

¹³⁷Onceyou have been deceived, you ensure that you look after yourself. ¹³⁸You don't allow yourself to be deceived again andagain, do you?

¹³⁹What happens because of body consciousness or because of being under the influence of a particularweakness? ¹⁴⁰You have experienced this many times.

¹⁴¹If you allow yourself to be deceived even after havingexperienced this, what can one say?

¹⁴²This proves that you do not conduct yourself in the awareness of your greatness.Why do you forget your greatness?

¹⁴³What is the reason for this?

¹⁴⁴It is because you do not seat yourself on the seat ofthe stage of a destroyer of obstacles, one who finishes all situations, and on the seat of your original stage and positionwhich BapDada has given you at the confluence age. ¹⁴⁵You get off your seat and come down again and again. ¹⁴⁶Bybeing seated on the seat, you are automatically able to maintain this awareness of your stage of self­respect. ¹⁴⁷In alokik way also, when you receive the seat of an ordinary soul, your self­respect increases and you automaticallystabilise yourself in that stage of intoxication.

¹⁴⁸In the same way, constantly remain on your seat and you will be ableto maintain your self­respect in your awareness. ¹⁴⁹Do you understand? ¹⁵⁰To come off the seat means, instead of having remembrance, to become forgetful.

¹⁵¹Check that you remain on yourelevated seat.

¹⁵²By sitting on the seat, you are automatically able to transform your sanskars and actions.

¹⁵³Do youunderstand? ¹⁵⁴Words of weakness are not the language of Brahmin souls. ¹⁵⁵So why do you use the language of shudras? ¹⁵⁶You have the intoxication of your land and your language, do you not?

¹⁵⁷Why do you forget your own language anduse someone else's language? ¹⁵⁸So now bring about this transformation.

¹⁵⁹First of all, check yourself and then speak. ¹⁶⁰Set yourself on your seat and then create thoughts and perform actions.

¹⁶¹By sitting on this seat, you automaticallyreceive the blessing of being elevated. ¹⁶²So why do you let go of the seat that is blessed and labour instead? ¹⁶³Then afterlabouring, you become tired and you become disheartened.

¹⁶⁴Therefore, now adopt the easy method. ¹⁶⁵Do youunderstand! ¹⁶⁶Achcha. ¹⁶⁷* * * O M S H A N T I * * *