Avyakt murli for Thursday 25 January 1979

⁰> > 25-01-79 Om Shanti Avyakt Bapdada Madhuban

¹To give regard is to receive regard.

²Today, Baba, the Bestower of Fortune, was especially examining the record from the beginning until now of all His fortunate children.

³What record was He examining?

⁴He was examining your record of giving regard.

⁵Giving regard is the special way to take your Brahmin life into the stage of ascent.

⁶Those who give regard are the special souls of the present time and they also become worthy of receiving regard from all souls for birth after birth.

⁷From the moment He came in the corporeal form, BapDada has always given regard to the children.

⁸He always considered the children to be more elevated than Himself and surrendered Himself to them.

⁹“Children first and then the Father”. ¹⁰Children become the crown of the head; children become worthy of worship in two ways, and it is the children who become the instruments to reveal the Father.

¹¹From the beginning, Baba gave regard to everyone. ¹²In the same way, children who have been following the father from the beginning have kept a very good record of giving regard to everyone.

¹³Each of you should check yourself to see what your record is like.

¹⁴Firstly, examine your record to see how much regard you have for the Father. ¹⁵Secondly, how much regard you have for the knowledge you have received from the Father. ¹⁶Thirdly, how much regard you have for yourself. ¹⁷Fourthly, how much regard you have for all souls, whether they belong to the Brahmin family or are just souls who come into contact with you.

¹⁸Check yourself as to what record you have in all these four subjects.

¹⁹How many marks did you receive in all four subjects?

²⁰Did you have full marks in all four subjects or were your marks better in some subjects than in others, according to your capacity?

²¹Firstly, to have regard for the Father means to know and recognise Him accurately as He is and to fulfil the code of conduct in all your relationships.

²²To have regard for the Father is to follow the Father.

²³To have regard for the Teacher is to be regular and punctual in your study and to pay full attention to all the subjects you are studying.

²⁴To have regard for the Satguru means to follow His instruction to forget your body and all your bodily relations. ²⁵It means to become soul conscious and to stabilise yourself in the incorporeal stage like the Father. ²⁶It means to remain ever­ready to return home.

²⁷To have regard for the Bridegroom means to remain lost in love for that One in every thought at every second and to remain faithful to Him in everything you do: “I eat with You, I do everything with You.”

²⁸To have regard for your Friend is to constantly experience His companionship in whatever you do.

²⁹Similarly, to fulfil all relationships is to have regard for your relationship with Him.

³⁰To have regard is to follow the saying: “Mine is the one Father and none other.”

³¹The Father says something and the children put it into practice; they step constantly in the Father’s steps.

³²The dictates of your own mind and the dictates of others should be removed from your intellect to such an extent that it seems as though they never existed.

³³The dictates of your own mind and the dictates of others shouldn’t touch your thoughts even in your dreams; you should be totally ignorant of them.

³⁴Only the shrimat of the One should be in your intellect. ³⁵Only listen to the one Father, only speak of the things that the one Father has told you, only see the one Father, only walk with the Father, only think of the things that the Father has told you, and only perform the elevated deeds that the Father has told you to perform.

³⁶This is called maintaining your record of having regard for the Father.

³⁷In this way, check whether your record in the first subject is first­class or second­class.

³⁸Is it constant or does it sometimes break? ³⁹Is your record of having regard unshakeable or does it go into upheaval according to the circumstances of Maya?

⁴⁰Is your line straight or does it sometimes become crooked?

⁴¹Secondly, to have regard for this knowledge means to have unshakeable faith in all the elevated versions that have been spoken from the beginning to the present time. ⁴²To have questions such as: “How will that be possible? ⁴³When will it happen? ⁴⁴It should happen, but…; it is the truth, but…” means to have subtle doubts in your thoughts which also means to have disregard for this knowledge.

⁴⁵The versions spoken by the souls of today who are great in name only; those who show temporary miracles, who deprive you of meeting the Father, who divert you from the truth, are said to be the versions of truth.

⁴⁶So, to raise questions or to doubt any of the knowledge given by the Satguru, who is the Supreme Father, the Creator of all the great souls, is also a royal form of doubt or disregard.

⁴⁷It is one thing to ask questions for clarification, but something else to ask questions based on subtle doubts. ⁴⁸This is known as having disregard.

⁴⁹“Baba is saying this, but it’s impossible for this to happen”. ⁵⁰In which account would this thought accumulate? ⁵¹You have to check this also.

⁵²Thirdly, to have regard for the self is to experience stability in the stage of whatever titles you have received from the Father in this elevated spiritual life; in this Brahmin life. ⁵³It is also the praise of your form and stage based on your virtues and tasks, such as being a spinner of the discus of self­realisation, an embodiment of knowledge, an embodiment of love, and of having an angelic stage. ⁵⁴You have to conduct yourself knowing who you are. ⁵⁵“What I am means I am an elevated soul.

⁵⁶I am a direct child of God. ⁵⁷I have a right to His unlimited property. ⁵⁸I am a master almighty authority.” ⁵⁹To continue to interact with others, knowing yourself as you are, is known as having regard for yourself.

⁶⁰“I am weak! ⁶¹I have no courage!

⁶²Baba is saying this, but I cannot become this. ⁶³It is my part within the drama to come later. ⁶⁴I’ll be happy with whatever I receive.” ⁶⁵To feel hopeless in this way is to have disregard for yourself.

⁶⁶You also have to check your record of the regard you have for yourself.

⁶⁷Fourthly, to have regard for souls who come into relationship or contact with you means to have elevated feelings for all souls, whether they are Brahmin souls or souls who don’t have this knowledge. ⁶⁸You should have the feeling of wanting to uplift them, to make them move forward and to benefit everyone in the world. ⁶⁹When you have imbibed this virtue, and interact with all souls accordingly, it means you have regard for everyone. ⁷⁰Constantly look at the virtues and specialities of all souls.

⁷¹Look at them, but don’t see their defects. ⁷²This is known as souls having regard for other souls. ⁷³To co­operate with all souls with your power of awareness is to have regard. ⁷⁴To have regard for everyone is to observe the mantra of “You first” constantly in your thoughts and acts and to consider the weaknesses or defects of others to be your own.

⁷⁵Instead of telling others about them and spreading them around, you should accommodate and transform them.

⁷⁶To reduce someone’s big weakness; to reduce a mountain into a mustard seed instead of making a mountain out of a mustard seed, is to have regard. ⁷⁷To make hopeless souls powerful; not to be coloured by their company, but to constantly give them zeal and enthusiasm is known as having regard.

⁷⁸Check how many marks you have claimed in this fourth subject. ⁷⁹Do you understand how you have to give regard? ⁸⁰Those whose regard for everything in all four subjects is good become worthy to receive regard from all the souls of the world.

⁸¹At present, they would be called world benefactors. ⁸²In the future, they will be the world emperors . ⁸³In the middle part, they will be the elevated and worship­worthy souls.

⁸⁴In order to become a world emperor, you have to create such a record. ⁸⁵To give regard to others is to receive regard.

⁸⁶Giving becomes a form of receiving.

⁸⁷You give one and you receive ten­fold. ⁸⁸So this is easy, is it not? ⁸⁹Those from Karnataka are always embodiments of love for the Father.

⁹⁰The land of Karnataka is very easy to serve. ⁹¹The land is very fruitful because of their devotional feelings, and this is why service has grown so well. ⁹²According to the drama, the land of Karnataka has received the blessing of receiving Baba’s message very easily.

⁹³Special souls can emerge from this land very easily.

⁹⁴However, what do you have to do in the future?

⁹⁵Whatever growth of service takes place, you have to interact with everyone according to your disciplines. ⁹⁶Constantly be a mahavir in sustaining them with all powers.

⁹⁷You have to bring about the speciality of maintaining balance between love and power.

⁹⁸In fact, you innocent children of the Innocent Lord are very good. ⁹⁹You are good moths. ¹⁰⁰BapDada likes all of you.

¹⁰¹Now, together with being liked by the Father, you also have to be liked by the people you serve. ¹⁰²Achcha.

¹⁰³To those who constantly follow the Father; to the obedient and faithful souls who fulfil every order, to the constantly great donors, the bestowers of blessings; to the world­benefactor souls who enable all souls to move forward by giving them regard; to the souls who constantly have positive thoughts, BapDada’s love, remembrance and namaste.

¹⁰⁴BapDada’s elevated versions spoken to souls personally.

¹⁰⁵1. Do you constantly consider yourself to be a holy swan?

¹⁰⁶A holy swan is one who lets go of anything wasteful and constantly picks up that which is powerful.

¹⁰⁷Those swans separate milk from water, but a holy swan separates anything wasteful from the powerful; it lets go of the wasteful and picks up the powerful. ¹⁰⁸Just as a swan would never pick up stones, but would always pick up pearls, so too, holy swans constantly adopt the Father’s virtues.

¹⁰⁹They don’t adopt the stones of the weaknesses of others. ¹¹⁰Such souls are known as holy swans; they are pure and clean souls.

¹¹¹The way of interacting and the diet of pure souls would be according to how pure they are. ¹¹²Holy swans have a pure diet and they are pure in their interaction with others.

¹¹³All your impurity finishes because you are going to the pure world where there is no name or trace of impurity or anything unclean. ¹¹⁴Because you become holy swans at this time, you are called “Your Holiness” in the future.

¹¹⁵Those who don’t imbibe the weaknesses of others, even by mistake, have a garland of virtues around their neck. ¹¹⁶A garland is shown around the neck of the Shaktis and even the deities. ¹¹⁷This garland is shown as a memorial of those who adopted the rosary of virtues. ¹¹⁸Whilst imbibing Baba’s virtues, you also look at the virtues of everyone else.

¹¹⁹Do all of you have the garland of virtues around your neck? ¹²⁰Only those who wear the garland of virtues can become part of the garland of victory.

¹²¹So, check whether your garland is large or small.

¹²²Those who have the virtues of the Father and others inculcated into them are those who wear a large garland.

¹²³By turning the beads of the garland of virtues, you also become an embodiment of virtues.

¹²⁴Just as Baba is the embodiment of all virtues, so too, you children must also remain embodiments of all virtues.

¹²⁵2. Do you constantly consider yourself to be a lotus, detached whilst living and doing everything at home, and loving towards the Father?

¹²⁶The extent of the love you have is indicated by the extent to which you are detached. ¹²⁷To what extent do you love the Father?

¹²⁸What is the sign of that love? ¹²⁹You would automatically remember the One you love. ¹³⁰You don’t have to make effort to remember the One you love.

¹³¹If you experience this, then you can understand that you love the Father.

¹³²The indication of love is automatic remembrance.

¹³³If you have to labour for remembrance, then there isn’t that much love! ¹³⁴Wherever you go, you should be celebrating your meeting of the child with the Father.

¹³⁵When two are combined, they can’t be separated from one another.

¹³⁶So too, experience yourself as being combined with Baba.

¹³⁷If you constantly see the Father wherever you go, that is known as being a constant yogi. ¹³⁸It should not be difficult to remember the Father, but difficult to forget Him.

¹³⁹Just as it was difficult for you to remember Him for half the cycle, so it should be difficult for you to forget Him at the confluence age.

¹⁴⁰No matter how much someone tries to make you forget Baba, you should never forget Him.

¹⁴¹You should be as firm and strong as Angad, so that Maya cannot shake you even in your thoughts.

¹⁴²Only such souls are extremely loved by the Father.

¹⁴³3. To experience any type of obstacle or tension in service means to lack a balance between the self and service.

¹⁴⁴When you don’t pay enough attention to yourself, it creates tension or obstacles in one form or another in service. ¹⁴⁵Together with making plans for service, you first have to make plans for yourself. ¹⁴⁶Continue to serve whilst staying within the line of the code of conduct.

¹⁴⁷If you serve having come out of the line of the code of conduct, you will not succeed.

¹⁴⁸First of all, create a committee of those who pay attention to dharna.

¹⁴⁹Create plans for this amongst yourselves and then service will easily grow. ¹⁵⁰4. Do you constantly consider yourself to be a moth who has surrendered to the Flame?