Avyakt murli for Monday 27 October 1975 - 2

⁰> > 27/10/75 Madhuban Avyakt BapDada Om Shanti

¹Slackness in effort throughquestions,correctionsandquotations.

²Today, BapDada was especially looking at the unlimited flower garden to see how much beauty, colour and fragrance each flower has.

³Beauty means the extent to which practical happiness and intoxication is visible on your face, that is, in your eyes and in your features as a Brahmin, and of your having the awareness of being a soul playing an elevated part of an angel in the corporeal form. ⁴Colour means to be constantly coloured by the constant company of the Father, that is, the extent to which you are coloured with the colour of being a constant companion. ⁵Fragrance means to what extent you have imbibed spiritual vision and a spiritual attitude.

⁶BapDada saw these three specialities in each one. ⁷While seeing these specialities, BapDada saw another particular speciality. ⁸What was that?

⁹The flowers on whom BapDada had special vision, who had the sparkle of zeal and enthusiasm, in whom there was hope, who also received love from the entire Brahmin family, who had an elevated aim and were also moving along fast, are at one moment visible in this form (the form just described), but then, after some time, the forms and colours of those who remained in the Father’s vision changed because of having theroyalform of Maya’s vision on them. ¹⁰Instead of following the right path at full speed, their steps lead them at full speed onto the path of waste. ¹¹Instead of having the intoxication of being an angel and having Godly happiness, they experience many different perishable types of intoxication. ¹²Along with this, they also become totally lost in the happiness and intoxication they experience on the basis of the spiritual endeavour they have made.

¹³Instead of being constantly coloured by the Father’s company, that is, instead of taking the support of the one Father, they make souls their corporeal support from time to time, that is, they are coloured by their company. ¹⁴In this, too, one particular aspect was visible in themajorityof children. ¹⁵When themajorityof children, at the beginning of their Brahmin life, first receive the Father’s introduction and the treasures of knowledge from the Father, they become aware of their birthright. ¹⁶They have special experiences through remembrance; their sorrow changes into happiness; peacelessness changes into peace and their wandering stops, because they find a destination.

¹⁷They move along very well in this stage with a lot of zeal and enthusiasm. ¹⁸They dance in happiness and engage themselves in service day and night.

¹⁹They completely lose the awareness of their bodies and their relations. ²⁰They experience themselves to be suchfirst-class serviceable, knowledge-fullandpowerfulsouls, and other Brahmins also experience them to be like that. ²¹However, after the beginning, when they go into their middle stage, they are not content with their efforts, their service, their happiness or their zeal and enthusiasm. ²²They ask themselvesquestionssuch asः It was like that in the beginning; so why is it like this now?

²³Where did the enthusiasm of the beginning period go? ²⁴Why did the happiness of the beginning disappear? ²⁵Instead of the stage of ascent, why have they come to a stop?

²⁶Since knowledge is becoming deeper, time is coming close and you have also received many different means for service, why then is there not the same experience as you had in the beginning? ²⁷This experience was visible in themajorityof the children. ²⁸What is the reason for this? ²⁹The reason is that, while doing service, while coming into connection with the Brahmin family and in receiving the instant fruit of service, you develop a limitedpositionas you move along.

³⁰You start to haveoppositionwith your equal serviceable companions or those companions who come into contact with you. ³¹You engage yourself in using physical means, that is, you do service and make effort on the basis of the facilities provided. ³²Some begin to askquestions, tocorrectothers and also givequotations(examples) of others.

³³That is, they begin to make their principles based on the examples of others.

³⁴They adopt one wrong path or another out of these five aspects. ³⁵The Father saidः Stabilise yourself in thepositionof a constant tapaswi soul, a Godly Brahmin soul, a complete renunciate and a tapaswi soul. ³⁶However, they take a limitedpositionin the awareness of, “I am a mostserviceablesoul. ³⁷I have aplanningintellect, I am aninventor, I co-operate with my wealth, I use my body for service day and night!” That is, “I am ahard worker”, or “I amin charge.” Such limited name and fame, regard and respect make them catch hold of the wrongposition.

³⁸That is, instead of following the right path to their destination, they begin to walk on the wrong path at full speed. ³⁹The Father saidः You are theSalvation Army, that is, you are instruments to give other soulssalvation. ⁴⁰However, they say, “First give us limitedsalvation.” Or, “If we have these facilities, we will then doservice.” The facilities, too, are not requested for the sake of service, but for their physical comfort. “If this is provided, I will be able to do a lot ofservice.” They begin to make effort on the basis of a particular type of salvation, saying, “If I am givenextralove andregard; if I am offeredextrahospitality, or, “If my name is especially mentioned”etc.This is why, because their foundation is wrong, they don’t experience any progress. ⁴¹Although the Father has said you have toopposeMaya, they become friends with Maya in this way.

⁴²Instead of opposing the devilish sanskars and the devilish community, they begin toopposethe Godly community, that is, they begin to oppose one another. “This one is doing this, and so I will show them by doing something even more.” “This one isserviceable; I too amserviceable.” “This one is in front and so why should I be left behind?

⁴³I am an incognito effort-maker.

⁴⁴No one recognises me.” “I am much moreserviceablethan the instrumentteachers.” They begin toopposetheteacherstoo. “You are not experienced, but I am experienced in this. ⁴⁵You are not educated, but I am educated.” Byopposingone another in this way, they lose their eternal elevatedposition.

⁴⁶Byopposingeach other, they become weak inopposingMaya.

⁴⁷That is, they are not able to be victorious.

⁴⁸In the same way, they become very clever lawyers andjudgesin askingquestions, givingcorrectionsandquotingothers. ⁴⁹They evencorrectthe Father. ⁵⁰In order to justify themselves, that is, in order to hide their mistakes, they givequotationsः “Even maharathis who are greater than me do this.” “In this situation, BapDada had said so-and-so to that one, and so I also followed the same shrimat.” “In the murli of this particulardate,Baba said this, and I am doing this according to that direction.” They don’t consider the time or the particularcircumstances, but they hold on to the words. ⁵¹Because of making this one mistake, they continue to make many more mistakes.

⁵²Their sanskars of carelessness increase. ⁵³Their speed of effort becomes mediocre from fast.

⁵⁴The Father has saidः To be amastertrikaldarshi means to be one who knows the three aspects of time, but, because of having this dharna, instead ofcorrectingthemselves, they continue tocorrectothers. ⁵⁵Incorrectingothers, they break theirconnectionwith the Father. ⁵⁶This is why, because of being powerless in this, they remain constantly confused.

⁵⁷They cannot see their destination of experiencing peace, happiness and supersensuous joy. ⁵⁸Thinking of others takes them into degradation.

⁵⁹Do you understand? ⁶⁰Because of being caught up in these matters, the intoxication and happiness of the beginning period comes to an end.

⁶¹This is why you have tocheckyourselfः Am I wasting my time by following a wrong or wasteful path of one of these five things?Checkyourself andchange. ⁶²You will then begin to move towards the stage of ascent.

⁶³BapDada saw that this was the experience of themajorityof the children. ⁶⁴It is now the end of the mela.

⁶⁵So, at the end, make the final sacrifice, that is, make yourself powerful for all time. ⁶⁶Baba will of course tell you theresult. ⁶⁷Baba just told you the news of the reason why effort-makers come to a halt while moving along. ⁶⁸In the future, constantly keep with yourself the transformation that took place in the land of transformation.

⁶⁹This is known as celebrating a mela, that is, making yourself complete. ⁷⁰Achcha.

⁷¹To souls who transform themselves with a determined thought within asecond,to those who make the atmosphere satopradhan through their attitude and who take others beyond with their glance, to such constant companions of the Father, to such powerful co-operative souls, BapDada’s love, remembrance and namaste. ⁷²Personal meeting with Kumarisः ⁷³Are all you kumaris fulfilling the first promise you made to the Father of belonging to the one Father alone?

⁷⁴A kumari who fulfils this promise can become an instrument for world benefit.

⁷⁵Kumaris are worshipped, and the basis of their worship is their complete purity. ⁷⁶So, the importance of kumaris is on the basis of their purity.

⁷⁷If, while being a kumari, a kumari is not pure, there is no importance in leading a life of a kumari. ⁷⁸So, always keep the speciality of being a kumari with you; never let go of it.

⁷⁹Otherwise, by letting go of your speciality, you will be deprived of both the supersensuous joy of the present time and the future royal status.

⁸⁰While being a Brahma Kumari, you hear and speak of supersensuous joy being the inheritance of the confluence age, but you will have no experience of it.

⁸¹When you constantly have the importance of a life of a kumari in your awareness, you will be able to become a goodteacherand a good Brahma Kumari.

⁸²When you have this aim, you have to keep the qualifications of the speciality of a kumari with you at all times. ⁸³No matter how much Maya tries to shake you from this speciality, you have to remain constantly like Angad.

⁸⁴A kumari is free from bondage but is concerned that, while leading a kumari life, she should not be influenced by Maya.

⁸⁵If a kumari finishes this excuse, there’s no need to have atrialor to wait and see. ⁸⁶You also need the power to transform.

⁸⁷No matter who it is or what situation arises, only when you have the power to transform yourself will you be able to become a successfulteacheror server.

⁸⁸With the speciality of complete purity and the power to transform, you will be able to become a special soul in service, love and co-operation.

⁸⁹Otherwise, you will remain in thelistof those who are stilltrying.

⁹⁰You will not be able to come into thelistof those who havesurrendered. ⁹¹A kumari who constantly maintains both these specialities becomes worthy of worship and praise.

⁹²When you have permanent disinterest, not temporary disinterest, that is, when you have renunciation and tapasya, you will then be called a special kumari.

⁹³At present, the instruments have to look after you, because you have not yet revealed your specialities.

⁹⁴This is why service has to be stopped. ⁹⁵When there are no complaints from anyone, you can then become acompleteteacher, that is, you can then become a kumari who is more elevated than a hundredbrahmins.

⁹⁶Achcha. ⁹⁷Personal meeting with Didijiः

⁹⁸In order to finish any weakness, you specially need to have a gathering of Shaktis who are forms of Maha Kali, who transform this atmosphere with the influence of their fire of yoga. ⁹⁹Now, according to thedrama, the finalresultis going to be clear in the mirror of each one’s activities. ¹⁰⁰As you progress further, with the power of yourknowledge, Maharathi children will clearly be able to see the philosophy of each one’s karma on their face. ¹⁰¹Just as you are able to smell the odour of impure/dirty food, in the same way, your intellect will have a cleartouchingfrom thevibrationsof souls who have taken impure food, that is, impure thoughts.

¹⁰²The tool for this is aclearlineof the intellect. ¹⁰³Those whose tool ispowerfulwill easily be able to know everything.

¹⁰⁴There is also this speciality in the non-living images of the Shaktis and the deitiesः no soul who goes in front of them can hide his sins. ¹⁰⁵You yourselves speak about this and sayः I am like this.

¹⁰⁶So, this speciality is visible in the non-living memorials even at the end.

¹⁰⁷These specialities of the Shaktis are well known in the living form and this is why they are also remembered in the memorials.

¹⁰⁸This is thestageof being amasterjanijananhar (one who knows everything), that is, thestageof beingknowledge-full.

¹⁰⁹Thisstagewill be experienced in apracticalway; it is being experienced and will continue to be experienced. ¹¹⁰Have you created such a gathering?

¹¹¹It definitely has to be created. ¹¹²Such a gathering of those who are moths is needed, through whose every step, the revelation of the Father can take place.

¹¹³From the eyes and mouths of souls who are constantly merged in love for the Father, that is, those who are merged in remembrance, those who have the Father merged in their every word, then because of being merged in the Father, instead of being visible as just embodiments of power (shakti swaroop), they will be seen as almighty authorities. ¹¹⁴Just as at the beginning of establishment, Shri Krishna was constantly visible in Brahma, in the same way, the Almighty Authority will be visible through the Shaktis. ¹¹⁵You are experiencing this, are you not?

¹¹⁶The Father will be visible through such ones who are constantly merged in remembrance of the Father and who have the attitude of having renounced the consciousness of “I”.

¹¹⁷Just as you yourself would have forgotten the consciousness of “I”, in the same way, others too would not see that form of yours but would instead see the form of the Almighty Authority. ¹¹⁸Achcha. ¹¹⁹* O M S H A N T I *