Avyakt murli for Saturday 16 April 1977

⁰> > 17/02/97 Om Shanti Avyakt BapDada Madhuban 16/04/77

¹The divinity and uniqueness of Brahmin life. ²To listen and to merge.

³It is easy to listen and one would like to constantly keep on listening. ⁴There is constantly this desire. ⁵In the same way, do you experience merging it within yourself to be just as easy? ⁶Is there constantly this desire to merge it in yourself so that by doing so, you become equal to the Father?

⁷The form of merging is to become equal to the Father.

⁸So, are you now in the first stage, the second stage or the last stage? ⁹The last stage is to listen and to become.

¹⁰You are listening to everything and so you will become; you have to become. “We became this a kalpa ago and so we will definitely in future become this once again.” These words finish when you are in the last stage. ¹¹As you listen to every version, the feeling is that you are becoming that at that time. ¹²The aim and the words of those who are in the last stage is clearly visible by their form. ¹³For example, when you listen to or relate the first lesson of the soul, the souls who are in the final stage will not just listen to or speak of these words, but at the same time, will be stable in that stage also.

¹⁴This is known as being equal to the Father. ¹⁵They will not just speak of their own or the Father’s form, virtues or task, but they will give the experience of every virtue and task through their form.

¹⁶Just as Baba is an embodiment of experience and does not just relate everything, so too, you have to follow the Father.

¹⁷You also saw sakar Baba: Together with speaking knowledge, Baba also practically demonstrated through his actions and his form.

¹⁸To listen to knowledge, to speak of knowledge and to show that in the form of the self: he did all three at the same time.

¹⁹In the same way, is your listening, speaking and practically demonstrating simultaneous? ²⁰Have you merged in yourself whatever you have heard up to now?

²¹Have you showed it to the world? ²²Is there a great difference or just a slight difference? ²³What is the result?

²⁴It is a common aspect to listen and to relate. ²⁵To what extent is the uniqueness of being a Brahmin visible?

²⁶The versions of God are: “My birth and karma is not like human beings; it is divine and unique”.

²⁷Together with BapDada, the birth of you Brahmins is also not ordinary, but it is divine and unique.

²⁸As is your birth and your divine name, so too, is your activity divine and unique? ²⁹Every worldly clan has the line of their own code of conduct. ³⁰In the same way, do you stay within the line of the code of conduct of the Brahmin clan?

³¹Do you cross the line of the code of conduct even in your thoughts, due to any attraction, that is, do you go outside the line of the code of conduct?

³²To remember the sanskars and nature of a shudra means to become an untouchable; it means to step outside the Brahmin family by yourself. ³³So, check for how long did you have the support (sahara) of the Father and for how long you stepped away (kinara) from the Father throughout the whole day. ³⁴Those who constantly keep on stepping away from the Father cannot experience, the support of the Father, the companionship of the Father and the attainments of all treasures received from the Father, even if they want to. ³⁵Whilst living on the shore of the ocean, they simply remain observers, but cannot attain anything.

³⁶They constantly have the desire to attain, but are not able to have the experience of having attained everything. ³⁷They remain seekers, but cannot become ones who have a right.

³⁸So, throughout the day, for how long to you remain in the stage of being a seeker and for how long do you become one who has all rights?

³⁹When someone new comes to you, at first, he is just a seeker.

⁴⁰To be a seeker means to have a desire to attain something.

⁴¹You also have something separate for the seekers.

⁴²You do not allow them to become part of the gathering or the regular class.

⁴³When they say that they now have an experience, that they have faith and have accepted this, that they now know everything, only then do you give them permission to come into the gathering. ⁴⁴So ask yourself: When you have the stage of being a seeker, do you truly not automatically experience yourself to be distant from the support of the Father and the clan, that is, the support of the gathering, instead of being close? ⁴⁵Instead of experiencing the support, do you automatically not step away with your intellect? ⁴⁶Do you not become bhagats who are asking for something instead of being His children? “Give me power; help me; chase Maya away; give me a yukti; free me from Maya” ­ To say this is not the sanskars of being a Brahmin.

⁴⁷Brahmins never call out. ⁴⁸Baba Himself gives the Brahmins elevated titles.

⁴⁹You know this, do you not? ⁵⁰How many titles do you have?

⁵¹To be a Brahmin means to have finished calling out; to be a Brahmin means to be a crown of the head; not to be influenced by matter or Maya.

⁵²So have you become such crowns of the head? ⁵³When Maya comes, it means you are under the influence of attachment.

⁵⁴When you are influenced by your old sanskars and your old nature, that is being influenced by attachment.

⁵⁵Those who are influenced by attachment cannot become the crown of the Father’s head.

⁵⁶They cannot become the ones who have crown of the kingdom of the world.

⁵⁷Those who become a crown of the Father’s head cannot be influenced by attachment even in their dreams. ⁵⁸Do you understand?

⁵⁹Realise this. ⁶⁰The self­realisation course is now taking place, is it not?

⁶¹Achcha. ⁶²To the most elevated beings who follow the highest code of conduct and who constantly stay within the line of the code of conduct of the Brahmin clan; to those who listen to, speak of and become equal to the Father; to those who demonstrate through their practical form; to those who are the crown of the head; to the elevated souls who constantly stay within the support of all attainments from the Father, BapDada’s love, remembrance and namaste. ⁶³BAPDADA SPEAKING TO DIDIJI:

⁶⁴Would you call this going or coming? ⁶⁵You can only call it going and coming when you leave someone’s company.

⁶⁶Wherever you may be going from, going means leaving something behind. ⁶⁷But can you use the words “going and coming back” here?

⁶⁸If you are here, you are together (in Baba’s company) and if you are there, you are still together. ⁶⁹For souls who constantly maintain the company, are always in the same place and always have that companionship in their stage, you would not say that it is going.

⁷⁰In Madhuban also, when you go from one room to another, you would not say that you are going, that you should take leave; no.

⁷¹You go and come naturally because you are together. ⁷²This also is just touring from one room to another; but you are a resident of Madhuban.

⁷³Therefore, you do not say, “Good­bye”.

⁷⁴Instead, you constantly give congratulations for service.

⁷⁵You constantly stay together. ⁷⁶You move along together; you are constantly together. ⁷⁷This is your experience, is it not? ⁷⁸To be a maharathi means to be equal to the Father.

⁷⁹For maharathis to earn an income of multimillions is a common aspect, but you also have the blessing of making other souls multimillion times fortunate.

⁸⁰Maharathis would not say that they are going, but they are moving along together.

⁸¹Service that maharathis do is through their eyes; to enable many other souls to attain the blessings that they have attained through the Father, that is, to reveal the Father through the self.

⁸²Whilst seeing you, others should automatically be reminded of the Father and the sound should emerge from everyone’s heart: It is a wonder of the One who has made you like this.

⁸³And so, the Father will be revealed. ⁸⁴The Father will be revealed through you and you will become incognito. ⁸⁵At present, you are still visible and the Father is incognito. ⁸⁶Later, you will hear the praise of the Father’s revelation being sung from everyone’s heart.

⁸⁷You will not be visible, but wherever they look, they will only see the Father.

⁸⁸This is why wherever they look, they will only see the Father.

⁸⁹This sanskar becomes merged at the end and therefore, on the path of bhakti, they call out saying, “Wherever I look, I only see You.” At the end, the faces of all of you will be like mirrors.

⁹⁰Nowadays, in the temples, they place such mirrors that you are able to see the same image in many forms (sides).

⁹¹In the same way, the faces of all of you will be instruments to reveal the Father in all directions.

⁹²And bhagats will say, “Wherever I look, I only see You!” Souls are filled with the sanskars for the whole kalpa here at this time.

⁹³With this sanskar, the bhagats will attain mukti.

⁹⁴This is why the copper­aged souls have to a great extent in an emerged form, the sanskars of attaining mukti and of seeing God wherever they look. ⁹⁵Your bhagats or the Father’s bhagats are fixed at this time.

⁹⁶The kingdom is created at this time and the bhagats are also created at this time.

⁹⁷So, you are going to awaken the bhagats and to meet the children. ⁹⁸On this tour, check how many have become your bhagats and how many have become Baba’s children.

⁹⁹Both have a special part.

¹⁰⁰Bhagats have a part for half a kalpa and the children have all rights for half a kalpa. ¹⁰¹Will bhagats be visible now or at the end?

¹⁰²The number one bhagats who do intense bhakti, who are the beads of the rosary are also to be revealed here ­ the beads of the rosary of victory and the rosary of bhagats ­ because the time for filling the soul with these sanskars is now, at the confluence age. ¹⁰³Bhagats will be calling out at the end: Hey God, give us something too. ¹⁰⁴They will take this sanskar from here and the children will experience the company.

¹⁰⁵Achcha.

¹⁰⁶BapDada meeting the Teachers:

¹⁰⁷Teachers means those who teach. ¹⁰⁸What does a teacher mean?

¹⁰⁹Here, a teacher means one who is an embodiment of the teachings.

¹¹⁰What is the easiest method to give the greatest teaching?

¹¹¹There are many types of facilities for teaching. ¹¹²What is the easiest method of teaching?

¹¹³To give teachings through your form, and not through your lips. ¹¹⁴Sakar Baba gave teachings through the easiest method of his form.

¹¹⁵He didn’t teach just through words, but also through action. ¹¹⁶It’s not that others would learn from what you tell them, but Baba’s mantra was: Whatever I do, others who see me will do the same. ¹¹⁷So, the easiest method of teaching is through your form.

¹¹⁸No matter how much you explain to others, “You are a soul, an embodiment of peace, an embodiment of knowledge”, that person will not understand unless you yourself are stable in that stage.

¹¹⁹The study taught through experience becomes imperishable to that extent.

¹²⁰So how do you teach ­ through words or through your form?

¹²¹A worthy teacher teaches others something through her every step; through her lectures or the seven days’ course she makes others the embodiment of the teachings. ¹²²The words spoken by such a teacher are not just versions, but elevated versions because every word is one that makes others elevated.

¹²³So, they are the elevated versions.

¹²⁴Every action is one that gives the fruit of making many others elevated. ¹²⁵Karma is the seed and the result is the fruit of karma. ¹²⁶The seeds of karma of such teachers would be fruitful.

¹²⁷If the seed is powerful, then the fruit that emerges from it is very good.

¹²⁸Every seed of karma would be fruitful; it would not be one that doesn’t bear fruit.

¹²⁹This is known as being a worthy teacher.

¹³⁰Just as there is the praise for Brahma’s thoughts that he created a new world through just one thought, so too, every thought of a worthy teacher would enable her to have all rights to the new world.

¹³¹Do you understand? ¹³²This is the definition of a teacher. ¹³³Teachers also have the gift of a lift.

¹³⁴What is that? ¹³⁵To be a teacher means to renounce the old relationships.

¹³⁶A teacher has the fortune of this renunciation as a gift of a lift. ¹³⁷You have renounced everything, haven’t you?

¹³⁸The first renunciation is of relationships. ¹³⁹You have already renounced them.

¹⁴⁰The list of further renunciation is a long one. ¹⁴¹However, the renunciation and the thought of keeping courage and of being co­operative becomes a gift of a lift.

¹⁴²If you have complete renunciation, you can become a gift for the Father and for the world. ¹⁴³Become such a lift that as soon as you sit in the lift, you reach your destination so that you don’t have to labour for it.

¹⁴⁴Teachers have many chances, but only those who want to will take them.

¹⁴⁵Everyone sings the praise of the fortune of the teachers and has a desire for the same.

¹⁴⁶Others have this desire and so it means the fortune of the teachers is elevated. ¹⁴⁷It is numberwise amongst each one to constantly keep it elevated. ¹⁴⁸Teachers can easily make their fortune as bright as they want, but only those who are worthy teachers can do this.

¹⁴⁹You are not the teachers who are happy with just a little, are you?

¹⁵⁰With which vision does BapDada look at the teachers? ¹⁵¹As His equals because Baba is also a Teacher.

¹⁵²When a teacher sees another teacher, he sees him as his equal, and there would be happiness on seeing your equals.

¹⁵³Teachers would be constantly content.

¹⁵⁴To question means to insult your equals. ¹⁵⁵Achcha. ¹⁵⁶Blessing:May you be loved by the Father and the family by being trustworthy on the basis of the courage of truth.The name of trust is truth.

¹⁵⁷Where there is honesty in your head and your heart, you automatically receive love from the heart and the trust of BapDada and the family.

¹⁵⁸Because of having trust in you, they give you all rights.

¹⁵⁹Then, you are automatically loved by everyone. ¹⁶⁰Therefore, with courage of truth, become trustworthy.

¹⁶¹Do not try to prove the truth, but become an embodiment that achieves powerful results and you will continue to move forward with a fast speed.

¹⁶²Slogan:The wealthiest of all are those who have the treasures of peace and purity. ¹⁶³* * * O M S H A N T I * * *