Murli Notes August 15, 2018, English
Murli Notes August 15th 2018
Baba takes up the well-known saying “when you die, the world dies for you.” Baba is interpreting it in new ways. Normally you would think that when you die your world disappears but Baba is saying that because this is the last birth then when we leave the body we will return back to the Soul World, there will be general destruction and the world as we know it will be dead. Baba talks a great deal about the death and rebirth of the planet in this murli.
Baba also takes up the common matter of departed souls being called back into the body of Brahmins so that they can be fed, given gifts and conversed with. Baba says this is a common practice in India, so if you can do this with a regular human soul, what is so difficult about God coming into the body of Brahma Baba. He was anyway a lokik Brahmin and by Shiv Baba naming him Brahma, he became the seed of the Brahmin caste. Shiv Baba being called or calling himself into the body of Brahma is not as out of the ordinary as people would think. The reason Baba has to prove this is because people question how it is possible for God to come into the body of this man. Baba says it is normal spirits to be called, so this is also within the traditions.
Baba take up the matter of death. At the time of death, God is normally remembered, the soul leaves the body and the body is just a corpse, the remains. For us it is the last death in the cycle of 84 deaths, and we go back with Baba to the Soul World and we return here to the world of heaven.
Baba calls our Brahmin life, a life where you are dead whilst alive. When someone is dead it means the remembrance of God would be taking place. For us, no chanting, no taking of the name of Ram or anything like that, but simply to be in the remembrance of Shiv Baba quietly, internally in the mind.
Another important theme in the murli is the proof that God is not omnipresent. Baba says, if you say that God is your father, it means there is a distinction between the father and the child. The father cannot be the child, the child cannot be the father. People believe that God is the father; which it means there is a relationship and a relationship involves two or more distinct individuals. Baba clarifies further the difference between God and a human soul. That includes the founders of religions. Even if they are absolutely pure when they first arrive, they still have to pass through the stages of sato, rajo and tamo and ultimately reach the tamopradhan stage. Only God who remains free from the changes through sato, rajo, tamo, is able to purify the impure souls.
When Baba uses the expression “everyone is in a graveyard or tomb.” This refers to the tamopradhan physical body which is compared with a tomb. The process of destruction involves everything finishing, and all the bodies turning to ashes, everything turning to ash. This ash becomes fertilizer, especially in India which does not suffer nuclear war. India becomes the foundation of the fertile world of the Golden Age.
Baba talks about the destruction of innumerable religions and the establishment of one religion. This is also one of the most famous lines of the Gita: ‘at the time when there is the extreme of irreligion and unrighteousness, I come and destroy the many irreligions and establish the one true religion.’ As the knowledge of Baba becomes clear throughout the world, and as the condition of the religions of the world become progressively tamopradhan, the knowledge that Baba teaches becomes recognized by everyone. Consequently, the religions gradually become obsolete in terms of doctrine, secondly, because of mass destruction, all the people who belong to those religions also return back to the Soul World in their sections and they then return in the next cycle at the right time.
Baba talks about visions and who can get visions. On the one hand, those who have done a great deal of bhakti receive visions as a fruit of their bhakti. Baba also says that on the path of gyan those who have done service, have fulfilled all of the directions of Shiv Baba and performed all the practices over a long period of time, will also get visions. These visions are very powerful and wonderful experiences of being transported into the world of heaven, seeing Shiva Baba, Brahma Baba etc.
Baba also refers to the early days of establishment which is translated as “the furnace.” The furnace means the bhatti. The bhatti is the name given to the first 14 years of tapasya. It was said the bricks were baked. All the people who came to stay with Baba at that time were in intense meditation and spiritual practice. Some of them became very firm while others broke. This also happens in a kiln when bricks are fired. Some become firm and some break. Baba also calls this time the cowshed. They remember God as Krishna who was looking after cows. Many women had to leave their families because of abuse. Participation in Brahma Kumaris (at that time called Om Mandali) was not accepted, so Baba had to give them asylum. Asylum for battered women in particular was named the cowshed. This later on became the Raja Yoga Centres.
Baba talks about the need for a personal teacher. Merely reading literature will not enable a person to understand gyan. The process of educating a person is not only giving information but also demonstrating the teachings, through who you are and how you are and how your life is. This is why Brahma Kumaris teachers who teach the Seven Days Course need to be those who are actually doing all the practices. If somebody is good at telling the knowledge but not doing all the practices, they should not be assigned to teach student. They may touch the intellect but they will not touch the heart or the being. Through teachers who are not doing the practices, it is unlikely that a student will become a Brahmin or come into relationship and connection with Shiv Baba through Brahma Baba.
Baba says only those who go to the Golden Age are called deities. Those of the Silver Age are called warriors or Kshatriya. Although sometimes it is said that there are deities in the entire period of heaven, here He clarifies that its only in the Golden Age, and that too sometimes He says that its only the royal family that actually are the deities. There are different levels of divinity. Probably the real deities who are worship worthy, and become worshipped on the path of bhakti are only the kings, queens, princes, and princesses, who are at that level of the society of the Golden Age.
Baba talks about shrimat, parmat and manmat. Shrimat is different from conventional social rules and conventional morality. Parmat which we translate as the dictates of others, really means the ways, ethics, morality, social systems of the conventional society. When you grow up in that, you absorb it and it becomes your manmat. Parmat and manmat are thus one and the same thing. There is no meaning in distinguishing between your own dictates and the dictates of others, it is the same thing and rooted in conventional social mores or morality.
In the blessing, Baba talks about the importance of being a generous hearted donor. Donate fortune such that whatever you are aware of and whatever you are doing in your life, becomes an inspiration for others. They start filling their lives with fortune, just as you have made your life full of fortune. As much as you are a giver, that much you create punya and that much you create very fortunate circumstances for yourself, for the whole cycle. (Punya is the accumulating of much pure karma over a long time which causes circumstances to be favourable to you.)
In the slogan Baba talks about eknami and economy. Eknami refers to those who take the name of one, that means they belong to one. There is word play here on eknami and economical. These are fairly close words, and Baba is saying do not waste your time, energy, money, breath etc…