Avyakt murli for Thursday 3 April 1997

⁰> > 03-04-1997 Om Shanti Avyakt Bapdada Madhuban

¹Finish your old sanskars and imbibe your original sanskars and become those who are ever­ready.

²Today, BapDada is seeing His lucky and lovely children who are merged in the love of the Father of the world.

³Baba is proud of the fortune of each child: My children are so great at present that, throughout the entire kalpa, not even the deities, the great religious leaders, the great souls, or the multimillion­times fortunate souls have such great fortune as you Brahmins have.

⁴So, do you constantly keep this elevated fortune of yours in your awareness?

⁵Do you constantly sing this unlimited song in your mind, “Wah Baba, the Bestower of Fortune! ⁶Wah the fortune of myself, the elevated soul!”

⁷Does this song of your fortune constantly play automatically?

⁸Does this song play? ⁹Baba is constantly happy to see the children.

¹⁰Children are also happy, but now and then, instead of letting their fortune remain emerged, they allow it to become merged.

¹¹When Baba sees that the children have merged the intoxication of their hundred­fold fortune and faith, what does He say?

¹²Drama!

¹³However, BapDada always wishes to see all the children as an embodiment of awareness of their fortune.

¹⁴All of you also want this, but something comes in­between.

¹⁵If any of you is asked what your aim is, then all the children are moving along with the aim: I have to become equal to the Father.

¹⁶The aim is very good.

¹⁷Since your aim is so elevated and very good, then why is it sometimes in a merged form and sometimes in an emerged form?

¹⁸What is the reason for this?

¹⁹You make such good promises to BapDada; you have a heart­to­heart conversation with BapDada; so, in that case, why is there a difference between your aim and the qualifications?

²⁰BapDada saw what the reason for the result is.

²¹In fact, all of you know it. ²²It is not anything new, but nevertheless, BapDada will revise it for you.

²³BapDada saw that there are three things: One is to think, that is, to create thoughts.

²⁴The second is to speak, that is, to relate. ²⁵The third is to put into your actions, in your practical activity and behaviour.

²⁶So, an equal balance of the three is lacking.

²⁷When there is balance, the faith and intoxication is emerged and when the balance is lacking, your intoxication and faith become merged.

²⁸The result seen is that your speed of thinking is very good and fast; your speed and intoxication in speaking is also 75% all right.

²⁹The majority of you are clever in speaking, but the marks are absolutely low in putting this into your practical activity.

³⁰So, you are all right in two aspects, but very low in the third aspect. ³¹What is the reason for this?

³²Since your thoughts are very good and your words are also very beautiful, then why is it not so good in your practical form?

³³What is the reason for this?

³⁴What is the reason?

³⁵Do you know? ³⁶Say “yes” or “no”!

³⁷You know why very well. ³⁸If any of you are told to give a lecture on a particular topic or to give a class, you would give a very good class.

³⁹And you would even give a lecture with a lot of intoxication, faith and sparkle; you would even conduct class.

⁴⁰You do do this. ⁴¹BapDada listens to everyone’s classes as to what you say.

⁴²He continues to smile!

⁴³Wah child, wah!

⁴⁴BapDada told you earlier also, that the main thing that is now taking place is the revised course.

⁴⁵So Baba says: There is only one reason; there are not many reasons, but there is just one reason. ⁴⁶BapDada understands that it is not difficult to find a solution for the reason; that it is very easy, but you make something easy very difficult. ⁴⁷Is it difficult?

⁴⁸No. ⁴⁹Why? ⁵⁰Your intoxication becomes merged.

⁵¹There is just one reason.

⁵²Whatever you hear in terms of aspects to imbibe and whatever you speak of, whether in terms of powers or virtues, you speak very well about the things to imbibe. ⁵³You speak of very good things of dharna. ⁵⁴You speak so well about this that whether the souls listening are gyani or not, they all say, “It is very good, it is very good”. ⁵⁵They applaud you and say that you spoke very well.

⁵⁶However, did you see how many times you used the word “but”.

⁵⁷This word “but” causes an obstacle.

⁵⁸For the word “but” to finish means to come close to the stage of being equal to the Father. ⁵⁹And to come close to the Father means to bring time close. ⁶⁰However, even now, you still have to use the word “but”.

⁶¹Baba does not like it, but He has to say it. ⁶²So what is the reason for this?

⁶³Whatever you say, whatever you imbibe, whatever you imbibe as your dharna, that dharna also continues for quite some time.

⁶⁴For some, it continues for some time and for others, it continues for longer. ⁶⁵But, the main aspect is for the dharna to continue in a practical way constantly. ⁶⁶From the copper age to this last birth, everything is a matter of the past birth, and not of this present birth of having died alive. ⁶⁷So whatever dharna of defects you have from previous births or whatever weaknesses you have, they have taken on the form of sanskars.

⁶⁸And because they have become your sanskars, you do not have to make effort for them, but rather you wish to let go of them.

⁶⁹You do not like it, but even then you say, “What can I do?

⁷⁰My sanskar is like this.

⁷¹Don’t think badly of it, for my sanskar is like this.”

⁷²How was the sanskar created? ⁷³It was created when you created it. ⁷⁴So, you created these wrong sanskars from the copper age, through which you are compelled at times, and you say, “What can I do?

⁷⁵My sanskars are like this.” ⁷⁶So the sanskars easily take a practical form even when you don’t want them to.

⁷⁷They come into play, do they not? ⁷⁸Some become angry and then, after a little while, they say, “Don’t think badly of this; it’s just my sanskar”.

⁷⁹You made anger your sanskar, you made the defects your sanskars, so why did you not make the virtues your sanskars? ⁸⁰Take every virtue, every power.