Avyakt murli for Wednesday 15 October 1975 - 1

⁰> > 15/10/75 Madhuban Avyakt BapDada Om Shanti ¹Do not be one who commits suicide of the soul.

²Methods to bedoublynon-violent. ³Today, BapDada was singing praise of the children.

⁴While singing their praise, He saw how the children’spartsare the highest and most elevated in thedrama. ⁵Out of the whole cycle it is only at the confluence age that they become worthy of praise. ⁶In this age, the Supreme Soul Himself sings praise of you elevated souls.

⁷It is only at this time that you claim a right todoublepraise.

⁸Firstly, you becomemasteroceans like the Father. ⁹You become themastersof both the virtues and the powers of the Father. ¹⁰At the same time, in apracticalway you experience the praise and the elevatedstageof souls who are full of all the divine virtues, 16 celestial degrees pure and who are observing the divine codes of conduct.

¹¹What are the 16 celestial degrees and what are the codes of conduct? ¹²Only at this time do you imbibe theknowledgeof all this.

¹³So, you become worthy ofdoublepraise. ¹⁴You become the masters of two worlds.

¹⁵You become worthy ofdoubleworship. ¹⁶You claim a right to thedoubleinheritance of both liberation and liberation-in-life. ¹⁷You claim thedoublecrown. ¹⁸You becomedoublynon-violent.

¹⁹You become the beloved long-lost and now-found children of thedoubleFather. ²⁰Baba was singing the praise of such elevated children, of how you become the children and the masters of the Master of the world. ²¹By remembering your praise, do you yourselves remain happy?

²²Maya can never attack you if you remember this praise.

²³Today, Baba was seeing which children have reached whichstage. ²⁴The main thing is to what extent you have become amasterocean of all the virtues, the same as the Father. ²⁵To what extent have you experienced the inheritance of all the powers in your life in apracticalway? ²⁶Together with that, to what extent have you put into your life the elevated and greatstageof the self, that of being completely viceless, full of all the divine virtues, 16 celestial degrees pure, of observing the codes of conduct and being completely non-violent?

²⁷To what extent have you put this greatness into your life?

²⁸There is just praise of a completely virtuous stage.

²⁹If even one virtue is missing from a soul who has the stage of being full of all the divine virtues, that soul is then not worthy of thefullpraise. ³⁰So,checkyourselfः Which virtues are missing or to whatpercentageis any virtue missing? ³¹Sixteen celestial degrees means being full of all specialities, that is, you are able to make your form according to the time, and you are able to put whatever thought you have into your form. ³²Through the methods of effort given by Baba, you should be able to use all the success you have for the self and for serving all souls at the right time.

³³While experiencing all the powers, you should be able to give these to all other souls through your form of a bestower of blessings, according to each one’s need. ³⁴You should be able to maintain abalancein all aspects.

³⁵That is, you should be able to belove fullone minute andlawfulthe nextः one minute, the form of Maha Kali, the great death, and the next, to be Sheetla, the goddess of coolness.

³⁶To have all these specialities means to be 16 celestial degrees full.

³⁷In order to achieve this, you have to have sovereignty over all the sense organs and all the powers of the soulः the mind, intellect and sanskars. ³⁸Only one with such a right can become 16 celestial degrees full.

³⁹Anyone with a weakness can neither show any talent, that is, speciality, nor can he give this experience to others.Checkyourself in this wayः Have I imbibed all specialities, that is, have I become 16 celestial degrees full?

⁴⁰To be completely viceless means that there is no trace of vice, even their progeny, in thoughts or dreams. ⁴¹This is known as being completely viceless. ⁴²To be within the codes of conduct means that every thought, everysecondand every step is according to shrimat, that is, according to the Godly codes of conduct.

⁴³Each thought and each step should not be taken outside the line of the Godly codes of conduct. ⁴⁴From amrit vela to the time of sleeping, each step should be according to the codes of conduct.

⁴⁵Your consciousness, attitude and drishti should all be constantly according to the codes of conduct. ⁴⁶To what extent have you become ones who are within the codes of conduct?

⁴⁷To bedoublynon-violent means that impurity which is lust, the greatest enemy, should not attack you even in your dreams. ⁴⁸There should naturally and easily be the consciousness of brotherhood, that is, you should be an embodiment of that consciousness.

⁴⁹Those who aredoublynon-violent in this way will never commit the great sin of suicide of the soul. ⁵⁰Not to commit suicide means that the soul will never fall from his completely satopradhanstageand be killed. ⁵¹To fall from a height means to be killed.

⁵²To come down from the original virtuous form of the soul, to come down from the stage of the form of power, means to forget. ⁵³This too is accumulated in the account of sin.

⁵⁴This is why it is said that suicide is the greatest sin. ⁵⁵A non-violent soul never kills anything. ⁵⁶To kill means violence. ⁵⁷So, do any of you kill?

⁵⁸You have been given a divine intellect, a divine conscience, a Godly conscience.

⁵⁹If, under the influence of Maya, under the influence of the dictates of the minds of others, under the influence of bad company or under the influence of any situation, you suppress your Godly conscience, it means that you kill the Godly conscience, the divine intellect.

⁶⁰Then you cry out and sayः I didn’t want to do it but I did it. ⁶¹Even against my will, it happened.

⁶²This means to kill the Godly conscience. ⁶³To tell lies, to steal, to cheat or to deceive is also called violence and is a great sin. ⁶⁴So, what do you Brahmins steal?

⁶⁵If, after becoming a Brahmin, you use or adopt the sanskar, nature or words of a shudra or have bad feeling for anyone, it means you steal the things of shudras. ⁶⁶These things don’t belong to Brahmins.

⁶⁷If, after becoming a Brahmin, youusethings that belong to others, that is, if you adopt the sanskars or the nature of a shudra or a devil, it means you are stealing. ⁶⁸Similarly, what do you tell lies about?

⁶⁹You say that you are atrustee,that everything is Yoursः the mind, body and wealth, everything is Yours. ⁷⁰However, when you move along under the influence of attachment, you then have the consciousness of ‘I’, and to have the consciousness of ‘mine’ is to tell lies, is it not?

⁷¹To say ‘Yours’ and to have the consciousness of ‘mine’ is a lie, is it not?

⁷²You make a promiseः I will eat with You alone, I will sit with You alone, I will speak with You alone, I will fulfil the responsibility of all relationships with You alone.

⁷³However, inpracticeyou keep a relationship and connection with other souls as well; instead of having remembrance of the Father, you also have the remembrance of others. ⁷⁴Therefore, is that not a form of killing?

⁷⁵You have promisedः Mine is one Baba and no one else. ⁷⁶So if you don’t fulfil this, that is also a lie. ⁷⁷In this way, how do you cheat and deceive?

⁷⁸The greatest deception of all is to deceive yourself, because even though you know and accept, you still divorce yourself from elevated attainment. ⁷⁹This is what it means to deceive yourself. ⁸⁰The sign of deception is that there is the experience of sorrow.

⁸¹Together with this, you also deceive the Brahmin family.

⁸²To say one thing and do something else, to hide your weakness and externally glorify your name, or to show yourself to be a good effort maker, is what it means to deceive one another. ⁸³To make a mistake and hide it means to deceive and to cheat.

⁸⁴So, “doublynon-violent” means a pure charitable soul, a great soul, one who commits no type of sin.

⁸⁵So,checkyourself in this wayः to what extent you adopted the most elevatedstageof the soul that you just heard about.

⁸⁶The Father sings praise of such most elevated souls.

⁸⁷So, today, Baba was singing the praise of the virtues of such children and was reciting their rosary. ⁸⁸Achcha. ⁸⁹To all those who are great, those who are full of all specialities, those who are worthy of praise and worthy of worship, to the children who aredoublynon-violent, BapDada’s love, remembrance and namaste. ⁹⁰Avyakt BapDada’s personal meeting withteacherswho are embodiments of renunciation.

⁹¹Teachersmeans servers. ⁹²A server means one who is an embodiment of renunciation and tapasya.Teachersshouldcheckthemselves in a subtle wayः not in a gross form, but in a subtle way.

⁹³That is, did I remain an embodiment of renunciation throughout the day?

⁹⁴That is, instead of being an embodiment of renunciation, did I become someone who accepted some facility or some object?

⁹⁵Those who are embodiments of renunciation would never accept anything.

⁹⁶When you think about accepting something, your tapasya then finishes. ⁹⁷Renunciation definitely makes you an embodiment of tapasya. ⁹⁸Where renunciation and tapasya finish, service also finishes. ⁹⁹No matter in how many ways one serves externally, if there is no renunciation and tapasya, there is no success in service.

¹⁰⁰Someteacherswonder why there isn’t success inservice.

¹⁰¹Not to have expansion inserviceis a different matter, for to move along according to the discipline is success inservice. ¹⁰²That will happen when there is renunciation and tapasya. “I am ateacher, I amin charge,I am knowledgeable, I am yogi”ः to accept this for the self is not said to be renunciation.

¹⁰³Others may say this of you, but you should not have to say this for yourself.

¹⁰⁴If you have to say it for yourself that would then be said to be self-pride. ¹⁰⁵The definition of renunciation is not ordinary.

¹⁰⁶Even souls who are going to become subjects have renunciation of the gross form, but those who become instruments have renunciation in a subtle way.

¹⁰⁷Not to accept anypositionor any object from any person is renunciation.

¹⁰⁸Otherwise, there is the sayingः Those who accept success disregard God’s miracles. ¹⁰⁹Here, too, if you accept any success that you achieved through knowledge and yoga in the form of regard and honour, that too is a form of reward as the result of using the right method. ¹¹⁰To accept anything of this means to accept success.

¹¹¹Those who accept success finish their reward here and they do not then create anything for the future.

¹¹²So,teachershave tocheckthemselves in a very subtle way.

¹¹³As a server, your renunciation and tapasya should be constant. ¹¹⁴Tapasya means to stay in love with the one Father.

¹¹⁵If your intellect is subservient to any fortune that you receive temporarily, you cannot be an embodiment of success in service.

¹¹⁶In order to become an embodiment of success, you need to have renunciation and tapasya. ¹¹⁷Renunciation does not mean that you renounce your relationships and come and sit here; no. ¹¹⁸Renunciation of praise, renunciation of respect and renunciation of nature, the servantः this is renunciation.

¹¹⁹Then, see how you will have to put in less effort and will achieve greater success.

¹²⁰Why is there at present more work put in and less success?

¹²¹Because something is now lacking in both of these things, that is, in your renunciation and tapasya. ¹²²Those who have both renunciation and tapasya are accurateteachers, that is, they areteacherswho are doing some work.

¹²³Otherwise, they would be said to beteachersin name only.

¹²⁴Teachersshould not be weak in anysubject. ¹²⁵If ateacheris weak, then whomever theteacherbecomes an instrument for, that person will also be weak and this is whyteachersshould beperfectin allsubjects. ¹²⁶It is not the duty ofteachersto say, “What can I do?

¹²⁷How can I do this?” or, “I don’t know how to do this.” These are not the words of ateacher. ¹²⁸These are words of subjects. ¹²⁹Do you consider yourselves to be embodiments of success in this way?Checkः there is definitely some obstruction somewhere because this is why you are not embodiments of success.

¹³⁰Where there is the attraction of renunciation and tapasya,servicewill also be attracted and follow.

¹³¹Do you understand?

¹³²Becometeacherswho are such embodiments of success. ¹³³Expansion inserviceis based on suchteachers. ¹³⁴Such teachers are said to belucky. ¹³⁵It is for them that there is the saying, “Even dust becomes gold”.

¹³⁶Dust will become gold, that is, you will become an embodiment of success.

¹³⁷Are youteacherssuch embodiments of success? ¹³⁸Of course it would be numberwise. ¹³⁹Theteachers’numberis at the front.

¹⁴⁰Achcha. ¹⁴¹If you haven’t become such embodiments of success, then become that now. ¹⁴²Main qualifications of those who fulfil the responsibility of love for the Fatherः ¹⁴³Have you made the Father your Companion for life?

¹⁴⁴You have to fulfil your responsibility to your Companion. ¹⁴⁵To fulfil your responsibility means to follow His directions at every step.

¹⁴⁶To follow His directions at every step means to fulfil your responsibility to your Companion. ¹⁴⁷Are you those who fulfil their responsibility in this way or those who simply have love for Him?

¹⁴⁸Some are even now still trying to forge their love and this is why they say that they are unable to have yoga. ¹⁴⁹Those who are able to have yoga for a short time, but their yoga then breaks – for them it would be said that they are those who are trying to forge their love.

¹⁵⁰Those who fulfil the responsibility of love are lost in love; they have completely forgotten all awareness of their body and physical relations. ¹⁵¹Therefore, you also have to fulfil such a responsibility of love with the Father, and so how would you then remember your body or bodily relations? ¹⁵²* O M S H A N T I *