Original: 2/6/76 and 2/8/76
Baba’s co-operative right and left hands.
Note that in these short Murlis BapDada is speaking about being a “detached observer;” but from different perspectives according to the understanding of every child.
In the first short Murli, BapDada will make his point by relating the story of the “1000 arms of Brahma,” and the differences between the “right hand and the left hands.”
“Having the awareness of Karankaravnahar Baba, the right hands consider themselves the ones who are karanhar” (Detached observers) while the “left hands” are “lawyers,” that is conscious of “me “ and “mine,” and thus, defend their ego driven decisions.
In the second short Murli, BapDada will play with 2 words: “Connection and correction.” Those 2 words also emphasize the stage of being a detached observer: “If you do not give correction as a detached observer, you will not be able to have an accurate connection.”
Thus, it is important to be in that stage of not being self conscious to be able to catch a mistake in our stage. That stage in itself brings an accurate connection, which allows the correction to emerge. BapDada uses the words:”Check and change,” in other Murlis, to refer to this aspect of looking at the self to transform.
In that stage of being a detached observer, there is the attainment of the balance between love and detachment. This is not something that we need to “work at,” but is the consequence of experiencing this stage of a “detached observer.”
In the personal meeting, BapDada will refer again to the same concepts but in a more refined way.
Dharma and Karma. The belief that we could “renounce actions,” as mentioned by Sanyassis, could be understood in Gyan; as “not doing.” That is being “ego-less.” In other words, being “virtuous.” Letting “Karankaravanhar do.”
BapDada speaks about the necessity for a Brahmin soul to be virtuous, that is his Dharma. This Dharma in turn is a Brahmin Dharna. However, at the same time; a Brahmin soul is performing activities. He is not neglecting karma. (Actions.)
As BapDada mentioned, “at the confluence age is when we combine dharma and Karma,” in other words, through the stage of a detached observer, we “do” but at the same time “we don’t,” for in that ego-less virtue; we are aware that it is not “me,” doing but that “I” am an instrument.
The blessing will also mentions about finishing the consciousness of “mine,” by being love. Being merged in love. That could happen when “I” and “mine” are not in the picture. A detached observer.
Thank you for your question.
Vishnu and Shankar are just labels to signify something such as “The perfect couple,” Laxmi/Narayan, The Golden age, Sustenance, etc. On the other hand, Shankar is the equivalent of destruction, seed stage, nakedness of the soul, transformation, etc.
In Hindu bhakti, the meaning of those words are taken as “persons,” beings in the subtle region. This obviously is something that Sakar Baba didn’t put his valuable time in “correcting” in the children. I think he had enough when making them understand the real name of God, “Shiva,” (point of light rather than a person) and that Krishna wasn’t God.
If you search those words in the blog, you will find more articles about it.
Thank you for your question!
Dear soul, I understand your confusion.
Here is a little background information. This Gyan is explained under the influence of devotional Hinduism. That is why, you have 3 names of “beings” who have a repercussion in Hinduism. You have Brahma known as the “creator,” you have Vishnu known as another incarnation of God and then you have Shiva (in the Hindu trimurti) which Brahma Baba changed to “Shankar” (even though both names refer to the same “deity”) so the difference between God Shiva of being above anyone else could be made.
You know what is the easiest solution?
Forget about all of that. It is not necessary.
Here is the simple explanation without any religious background.
God is the Supreme soul.
The forces of the Drama, which is perceived as “creation,” sustenance” and “destruction,” has been assigned in devotion as the “3 acts of God.” Those 3 acts, have been given names such as “Brahma,” “Vishnu,” and “Shankar.”
Because Brahma Baba is the “father of the Brahmin clan,” and known as “Prajapita Brahma;” Brahma Baba has taken the “spot” of “Brahma” in the trimurti of Hinduism.
That “creation” grows. That is known as “sustenance” and it is represented as “Vishnu” in devotion. That sustenance decreases in “celestial degrees” through time and disappears for “1 second.” That is “Shankar.” Then, Brahma emerges again to continue on in this everlasting cycle.
In a more scientific way we can describe the same thing as; “matter cannot be created neither destroyed. It only transforms.” (First law of conservation of matter and energy.)
What exists (creation) gets transformed gradually (sustenance) until what it was there before, is no longer visible (destruction) for it has converted itself into “something else” (creation.) This cycle lasts 5000 years before the “original” point of reference repeats again.
Or we can say the same thing as when we say that “Brahma emerged from the navel of Vishnu.” Destruction (Shankar) being the “1 second” of separation between the form of Brahma and the form of Vishnu.
As you mentioned, “Vishnu” is a representation of the “perfect couple,” or Laxmi and Narayan or the Golden age or Brahma is his highest stage, etc. Shankar is just the “1 second” destruction that occurs for “one form to change into another.”
In the Sakar Murli Baba uses “Vishnu” and “Shankar” as if they were living beings in the subtle region. That is not so. That is just devotional understanding which needed to be added so the important concept of “trimurti” and “karankaravanhar” (God acting through others) could be digested with the “new knowledge.”
This is why, many times I have mentioned that “pure” gyan does not require Hinduism to be properly understood. As you can see, to fit gyan into a “Hindu” background, brings its challenges and may add confusion in some aspects of gyan.
Hope this clarifies your question. 🙂
Thank you for your questions!
Difference between soul and subtle body? In a nutshell they represent our “being” in every region of the “3 worlds.” That is why we are a “multi-dimensional” beings. From the perspective of a soul, there is no time neither movement. From the perspective of the subtle body; there is no time, nor sound but there is movement and from the perspective of the physical body; there is time, there is sound and there is movement. Our consciousness dictates what we perceive.
As you can see, the subtle body and the physical body are “dresses” of the “unmovable,” timeless soul. Every “dress” have their own manifestation and connection with the soul.
“Mama” is playing a part in the “advanced party.” This is something “new” which Sakar Murlis do not mention. The “advanced party” are the ones making preparations for what will be the Golden age in the future. Their roles are incognito and BapDada hasn’t revealed too much about them. The need to explain further about them arose when Mama “left the body.”
Something similar happened with Dadi Ji (Dadi Prakashmani.) She became “karmateet,” but she is playing a “special part” now. On the other hand, Brahma Baba, became “karmateet” and went to the subtle region to “sustain” the Brahmin clan.(Without that “sustenance” there was no way in the whole world, that I would have become a Brahmin soul.)
As you can see. there are different parts that a soul could play even after becoming karmateet, for the cycle of time hasn’t finalized yet. Also, you have the “Second timer Brahmins,” like myself and I bet… you; for the questions that you are asking are not “normal,” for most BKs to ask.
That is as much information as I can share about these topics. Perhaps other Brahmin souls may comment and add more, but be aware that these topics do not fall into “churning gyan,” but into “speculation.” Anything further; we will find out as time moves on and BapDada reveals…and as our understanding and EXPERIENCE increases.
Thank you for your question!
It looks like the email form wasn’t working again, so this time all questions will come directly to the “feedback” in this site. That means that I will not be able to answer questions as quickly but, I will get your questions in a more reliable way.
You are not asking simple questions there… so bear with me in this long explanation.
Brahma Baba was an “effort maker.” Just like you and I. The difference is that He is the number #1 soul, according to his capacity to become soul conscious. When Brahma Baba first started having experiences back in 1936 or so, He didn’t know what was happening. Obviously, he explained these things through the devotional knowledge that he had. Even He thought that he was God for some years. What it is very hard for souls to understand is that God, Shiva is the “purifier” as long as there is a connection from us. God exists, but He is not quite the way “devotional knowledge” has explained. Divine knowledge has appeared through Brahma Baba. Obviously, we can note in the Sakar Murli, the types of sanskaras that he had, and we can also appreciate that those sanskaras have changed, in the avyakt Murlis. That is his spiritual journey and I know that for experience, because it is happening to all effort maker Brahmins, whether we realize it or not.
That is some background information to answer your first question.
Now, the part the “God comes in Brahma Baba.” I have also mentioned that we shouldn’t take things literally. I also have mentioned that “God is bound by the Drama” according to the Murli, and I also have mentioned that “we do not learn, but we remember.” Basically, every soul has a role already “recorded.” God may be the trigger for it to unfold in Brahma Baba, or maybe something else happened. I can only speculate. I don’t know. The only one who knows that accurately is Brahma Baba. No one else could know that. I have written an article when I explained that ( http://bkgyan.com/2012/11/22/god-speaks-seen-without-the-lenses-of-devotion/)
On the second part of your question, I can see that you are beginning to “interpret” what I said. That is good, for that gives me the opportunity to clarify.
You talk about Parandham and Shiva being “only” there.
Parandham is not a “place,” as we know it. Shiva is a soul. Pure soul. It is our experience to feel God with us or inside us, or merged with Him, because for a soul there are no boundaries OR we can delimit those 3 regions as we have learned and say: Shiva is in Parandham. Subtle Brahma in only in the subtle region. His soul is in the subtle region with him now (how is that possible if souls are only in Parandham?) However, Dadi Ji has taken a physical body, but her subtle body as Dadi Ji, can still be experienced through Dadi Gulzar, etc… 🙂
You see where I am coming from? It is our “physical understanding” which will not allow us to see beyond rationality and logic which only exists in the physical realm because we are bound by physical laws when in the experience of body consciousness. Otheriwse, we are “multi-dimensional” beings. My body of light is already there. My sister have “seen it,” even though her physical vision is impaired, but I have physical vision now but unable to see it. I have felt it only; how is that possible?
Logic cannot answer that. You have to experience it to understand it and then it will be without any rational answer.
So my answer to you is, you will need to experience this, but for now, you have knowledge which as you “practice it,” you will develop a sense of knowing without “rational” understanding. Rational understanding is a very superficial way of knowing, but that is what our educational system values the most.
On you last question about Brahma Baba.
Brahma Baba is the founder of the Brahmin clan. God is there for all religions as all religions believe to have closeness to God or that God founded their religion through someone. God is “just there” for all, without taking sides. Brahma Baba’s connection with God has allowed him to “purify” the self and to become angelic, according to the Drama. In that respect, we can say that “God founded this religion,” but also we can see that every religion emerges at a particular time with a particular founder or avatar, who is believed to be of Divine origin.
Brahma Baba sustains now the Brahmin clan, but He has that connection with God, which is known as BapDada. He is One with God, merged, etc. How?
I have also said that at the soul level there is no “separation.” Remember that?? 🙂
That is why in the first avyakt Murli (when Brahma Baba left the body) He mentioned that: “BapDada will be known as God, at the confluence age.” Evidently, only Brahmin souls experience the confluence age. See?
The keyword is always been to me “Experience” …before “theory.”
Hope this is helpful. Thank you for your challenging questions.
The following well written article came as a response to a question of a reader: http://wp.me/p2fovd-R8
and it is an invitation for others to follow on this initiative.
The short link for this article is: http://wp.me/p2fovd-RC which could be shared with anyone.
Authors of this article:
B.K.Gayathri, B.K.Khem Jokhoo, B.K.Dr.Kamta, B.K.Ranjit Singh Fulia, B.K.Prakash Talathi, & B.K.Aarti.
The Bhagavad Gita is one of the most popular scriptures which people have been reading and teaching daily with great devotion. Some of the verses of Gita are very well known. In one popular verse – Krishna says that he would incarnate in the world when there is a decline of righteousness and unrighteiousness prevails, to establish dharma.
According to the cycles of time there are four main ages or epochs namely Satyuga, Tretayuga, Dwapuryuga, and then Kaliyuga.
It is believed that Shri Krishna sermonized the Gita in Dwapur Yuga.
The question that many people are asking is that- If Shri Krishna had sermonised the Gita in Dwapur Yuga to establish righteousness, the age that followed DwaparYuga is Kaliyuga. Everyone knows that Kaliyuga is full of unrighteousness, devilishness, and there is an all-round decline of moral and spiritual values. So if Krishna comes in Dwapur Yuga Kaliyuga should be better but it is not the case.
It is written in many scriptures that there is a time when there would be a great destruction of the humanity (pralaya)
Since time spins in a cyclic pattern according to the kaal chakra [wheel of time], when Kaliyuga ends, Sat Yuga, the Age of Righteousness or Dharma, starts and the creation would be replete with all celestial degrees. There will be health, wealth, and happiness for everyone in Satyuga and it would be veritable heaven on earth.
So, one may wonder whether God is going to incarnate now at the end of Kaliyug, and Sermonize Gita again and re-educate His children to become righteous.
It is more logical to think that He would incarnate at the end of Kaliyuga and the beginning of Satyuga or, to be exact, at the confluence or meeting of these two ages.
This period can be called the Confluence Age or Sangam Yuga which would be a fifth Age. So the five Ages woud be Satyuga, Tretayuga, Dwapuryuga, Kaliyuga and Sangam Yuga.
Now, let us examine the aspect of what is the form and attributes of God, the only one who has the power to change this impure world.
Some people call God ‘Ishwar’, some call Him Jehova, while some call him ‘Allah’, but He and His form remain the same.
1) God is one who is accepted by all,
2) God is the Supreme,
3) God is beyond all bondages of action,
4) God is omniscient,
5) God is boundless or unlimited in all His attributes.
God is the father, mother, friend, preceptor / guide, teacher and protector of all souls. He is the only one who has no parents, guide, teacher or protector above Him.
Unlike human souls, God doesn’t come into the cycle of birth and death. Hence He is called ‘ Ajanma’ (One who doesn’t take birth).
It is said in the Gita, “I am ‘Mahakaal ‘ (the great death ]. Death can never approach me.”
Upon taking birth, humans are bound to act and get the fruit of their actions. God, however, is ‘Akarta’ (one who does not perform any action) and ‘Abhokta’ (one who doesn’t experience the result of any action).
God is said to be ‘Trikaldarshi’ (one who knows the three aspects of time – the past, present and future).
God is described as Trilokinath or Lord of the three worlds.
He is also described as Trinetri or one with ‘three eyes’. He bestows the knowledge of the third eye on humans.
God Shiva is referred to as Paramatma [Param+atma -the Supreme Soul], while all the other gods and goddesses in the Hindu pantheon are called devi devatas or deities. That is why the prayer, Brahma devaaya namah, Vishnu devaaya namah, Shankar devaaya namah…, ends with Shiv paramaatmaaya namah.
The Supreme Soul never takes birth as humas do. He however takes a divine birth to salvage humanity. Divine birth means that He does not come into the womb of a mother; He enters the body of a human being whom He names Prajapita Brahma. He uses the organ of the mouth of this individual called Brahma to speak. He gives the knowledge to create the new world or Satyuga.
Since His birth is divine and spiritual, God is the One who does not have parents. That’s why the word ‘Shambhu’ is suffixed to Shiva. ‘Shambhu’ is short for ‘Swayambhu’ – the One who is self created. The Supreme Soul has no father or mother, friend or relative, preceptor or protector. He is also described as the One who is beyond the cycle of birth and death.
It is said that Lord Rama himself made and worshipped a Shiva lingam in Rameswaram before defeating Ravan. Sri Krishna worshipped the Shiva lingam at Gopeshwar. Similarly, it is said that on the battlefield of Kurukshetra, before the war started, all the five Pandavs and Krishna worshipped Lord Shiva as Sthaneshwar(Lord of the Place) to gain powers. It is described in the scriptures that whenever the deities faced any problems, they used to rush to Lord Shiva for help.
We see pictures depicting Mahadev, Shankar, doing tapasya in front of a Shivalingam. It means that deity Shankar and Shiva are two separate entities.
Shankar has a subtle body whereas Shiva is nirakar or incorporeal, meaning, He does not have a sublte or gross bodily form.
Maha dev Shankar is not worshipped in the form of a lingam;
The Lingam is called Shiva lingam not Shankar lingam. Shankar is shown wearing a crescent moon, a snake around his neck, and river Ganges flowing from his head.
The conclusion that can be drawn is that Rama, Sri Krishna, and Shankar are deities whereas Shiva is Parmatma or the supreme soul.
God Shiva is incorporeal; He is a Point of Light, or Jyoti Bindu. For the purpose of worship devotees use a Shiva lingum as it is not practical to worship a bindi or Jyoti bindu, Shiva’s true form.
The Supreme Soul, Supreme Father Shiva is the Creator of the three murthis of Brahma, Vishnu, and Mahadev Shankar. God Shiva creates the New world through Brahma, sustains that world through Vishnu, and carries out destruction of the iron aged world through Shankar.
God is described as Satyam, Shivam , Sundaram, that is, the TRUTH, the BENEFACTOR, and as BEAUTIFUL.
God is the Truth, God is the Benefactor, God is beautiful (constantly pure). He is Satyam, Shivam, Sundaram.
If the spiritual secrets behind the festival of Shivratri are understood, world transformation will take place easily. Shivratri is not a festival for just Shaivites. If one studies ancient civilizations and cultures it becomes apparent that Shivratri is a festival for all souls of the world.
For example, in the Mahabharata it’s written – “When this world plunged into clutches of darkness and vicious proliferation, an egg-like form of light descended and established a new world order. The light uttered a few words and gave divine birth to Prajapita Brahma.”
In the Manu smriti, it is mentioned that in the very beginning of creation, a point of light manifested itself, and its brilliance was like that of a thousand suns.
Likewise, in the Dharma Samhita part of Shivpuran, it is stated that at the end of Kaliyug, during the time of destruction, a magnificent light (Jyotirling) revealed itself and it was blindingly luminous and radiant.
Further, it is said that the light was eternal and it never decreased or increased in size, and that the world was created through this light.
When God Shiva descends at confluence of kaliyuga and Satyuga, or Sangam yuga He gives the knowledge that Time moves in a cyclic pattern and that all the 4 ages (Satyuga , Treta, Dwapar,and Kaliyug) get repeated every cycle or kalpa. A kalpa is of 5000 years duration.
The 100 year period between the end of Kaliyuga and the beginning of Satyuga is called the Sangam yuga or Confluence Age. It is the most auspicious age because God comes on earth at that time. In fact it is the most elevated age because man becomes elevated hence it is also called Purshotam sangam yuga.
When God Shiva comes, He sermonises Gita, and establishes the Original Eternal Deity Religion (Adi Sanatan Devi- Devata Dharm). This is the religion that gets continued in Satyug and Treta yug. God’s descent and incarnation on earth is known as Shivratri or Shiv jayanti. Since He sermonizes the Gita it is also the birth of the Gita.
Not only Hindus, but Jews, Christians and Muslims also believe in an incorporeal God. There are Shiva temples in every nook and corner of India. He is venerated as Vishwanath in the east (Kashi), Amarnath in the north, Rameshwar in the south, Somnath in the west, Mahakaleshwar in Ujjain, Kedarnath in the Himalayas, Vaidyanath in Bihar, Omkarnath in Madhya Pradesh, Bhuvaneshwar, and Dwarka. In Nepal, Shiva is worshipped as Pashupatinath.
The ancient names of God such as ‘Shuin’ in Babylon, ‘Seva’ or ‘Sevajya’ in Syria, Egypt and Fiji; ‘Sibru’ in the land occupied by the progeny of Abraham and Jehova are not too different from the Sanskrit word ‘Shiva’, which, according to some scholars, is the confluence of two phonetic parts, ‘shi’ and ‘va’, meaning redeemer and liberator from sins and sufferings.
From the above, it may be inferred that Supreme Soul Shiva has done something praiseworthy for the betterment of the whole world and hence He is remembered by people of all cultures and religions in different ways.
The Supreme Soul, God, incarnates in Sangamyug and educates human beings on how to lead a pure and elevated life. His sermons are called shrimat. It is the real Gita sermonised by God Himself that becomes instrumental in establishing a new world order, a new religion called Adi Sanatana Devi devata Dharm (The Original Eternal Deity Religion)..
Students of Sanskrit literature are well aware that the original name of epic Mahabharat was Jai Samhita which contained around 8000 shlokas (verses). Some more writers went on adding to it and it was later re-named Bharat Samhita, keeping in view that it was the story of this great country called Bharat. Many more writers subsequently added more matter and it became quite voluminous in size. Then its name was changed to Mahabharat.
In Gita, there are 700 Sanskrit verses contained within 18 chapters, divided into three sections each consisting of six chapters. They are Karma Yoga– the yoga of actions. Bhakti Yoga– the yoga of devotion and Jnana Yoga– the yoga of knowledge. From Gita one can learn accurate and fundamental knowledge about God, the ultimate truth, creation, birth and death, the results of actions, the eternal soul, liberation and the purpose as well as the goal of human life.
Some scholars opine that Gita was originally a separate granth/ book which was later on included in Mahabharat. They contend that in most parts of Gita, there is no mention of any physical war. What is dealt in it is a spiritual war –mention of soul, God, nature, birth, re-birth, action or karma, devotion, virtues and vices, salvation, etc.
Mahabharat is an epic, it is not a history book. Dr.S.Radhakrishnan, an eminent philosopher (ex president of India), also had, in his book on Gita, written – “We do not know the name of the author of the Gita; so also the names of the authors of almost all ancient books of Bharat are unknown.”
Presently, we are in Sangamyuga. God Shiva has descended on earth and has been teaching the ancient Raj yoga. His elevated versions are called shrimat. God is sermonising Gita once again in this kalpa during this Sangamyuga.
Brahma kumaris have been spreading His teachings since 75 years. This Raja yoga course is given free of charge. There are already around 8,500 Brahma Kumaris centres in 134 countries. Brahma Kumaris Organisation has been working with the United Nations for world peace and upliftment of humanity for more than 30 years and received many awards.
You are all welcome to learn this Raj yoga and to establish a link with the Supreme Soul who is the Ocean of Knowledge and World Almighty Authority.
Great question! Thanks.
Short answer: There is no significance unless those newcomers have deep devotional sanskars of Hinduism. That is why, those stories do not have any meaning for a Westerner BK, in general.
As mentioned before, we cannot take the lines of a Sakar Murli at “face value,” meaning literal interpretation of what Baba said at one particular point in time. Even, the Avyakt Murlis, should be looked at in the same way. Why? Because in both Murlis, Baba treat us like “little children.” 🙂 Thereby, His way of talking is geared towards little children… 🙂 and we need to see beyond that type of language, that is to have a “broad intellect.”
I can understand that, because only little children are still confronting illusions (maya,) just like we are, even though we have this powerful gyan. We are little children with grown up “intellectual” minds which get us in trouble many times…
Therefore, as mentioned before; for all practical purposes those 3 deities are part of the Hindu background and they have a particular meaning which is not needed in “pure” Gyan. Those “subtle deities” are just the explanation of the 3 “acts of God” in devotion, (creation, sustenance, destruction) therefore, that is the reason why Baba says that “Shankar and Vishnu are part of HIS creation,” even though we know that God does not create anything, nothing at all at anytime.
However, those lines had a meaning for those souls in the 1950’s who had a devotional heart for all deities, gods and goddesses that we could imagine. By acknowledging their deities rather than telling them: “look they do not exist, get over it.” we allow them to listen to us so they can experience something rather than provoke them.
In my experience, knowledge is not interpreted. It is to be experienced. When we lack the experience, especially when listening an avyakt murli, it will sound nice; but we will not understand anything, for the meaning can only be grasped once we have experienced what Baba is explaining. That is why gyan without experience is just “beautiful talk which touches the ears but never the heart.”