One of the greatest misconceptions existing in the Brahmin  world  is that God Shiva and Brahma Baba's soul enter the body of Gulzar Dadi to speak the Avaykt Vani. However strange it may be, the truth can be easily deduced from the powerful points of gyan. This can be possible if we possess the courage to face, comtemplate and analyze these sermons and dare to face the wrath of others who are following this blind assumption. The whole idea and attraction of visiting Mount Abu is based on this misguided concept and it is highly essential for Brahmins to know the truth. Allow me to share the following churning points from the murlis to open this Pandora box.  

Proofs from the murlis:

1) Supreme Soul Shiva takes divine birth which means He makes a divine entry and that chariot's personality is not displaced that is his memory is intact, just like in the case of Brahma Baba who used to listen as the murli of Shiva was spoken. However, in the case of Gulzar Dadi her memory does not function and she has to read the murli afterwards. Why? A simple analysis will prove that beyond any doubt that Shiva did not entered her, only the soul of Brahma Baba entered her. Shiva's form is very subtle and therefore his entry would not cause any pressure on the chariot whereas the astral body of Brahma Baba does exert pressure on her and hence her memory does not function. This is a proven scientific fact, for example in a severe head injury where there is raised  intracranial  pressure the patient will experience a loss of memory and consciousness. Likewise, Gulzar Dadi's face and form changes when the astral body of Brahma Baba enters her body. Due to its pressure her memory power does not function. You can see the proof in the murli dated 7/2/69: "Father explains that he whom I enter, also listens."

2) Shivbaba's entrance in Brahma Baba's body was never understood by anyone but in the case of Gulzar Dadi, onlookers Brahmins understood and give applause to welcome this meeting. Its proof is found in the murli dated 26/1/68: " When I enter, nobody can understand that, because it is a secret…. When I enter when I leave the chariot? This can never be known."

3) Does Shiva enter a virgin? In the murli dated 15/10/69: "Should I (Shiva) enter the body of a virgin? The system (drama) offers no such option. That too being Father how can I use the virgin daughter as the chariot?" Gulzar Dadi is a virgin from birth, so how can she become the chariot of God whether temporarily or otherwise.

4) Does Shiva need invoking? In the murli dated 2/4/76: "It is not that you go on invoking Bapdada. No! You cannot invoke Father, He comes himself." Madhuban makes great plans for the seasons when Gulzar Dadi  involes Father and well beforehand the dates of Baba's supernatural entrance gets fixed.

5) In the murli dated 10/3/78: "I enter him who has that role fixed in drama and the title Brahma is to be attributed to him again, if he comes into another person, his name will also be given Brahma." Now, nobody calls Gulzar Dadi Brahma.

6) The Father has also spoken in the murli dated 24/1/71: " How can an educational course be received through a loudspeaker? How could the teacher ask his questions? How could the students respond through a loudspeaker? Hence students are taught in small groups." Gulzar Dadi speaks through a microphone (because of the pressure of Brahma Baba's astral body on her speech organs, her voicebox is subdued and therefore has to be amplified) and listeners also gather there in great numbers. Neither the session of question-answer could take place nor the roles of Father, Teacher and Satguru could be played to explain the secrets of murlis."

7) It is clear that Gulzar Dadi is a messenger and not a chariot for Shiva. That is why the term avyakt Bapdada is being pronounced by her to depict that Brahma Baba through his intellect has an uninterrupted link with Shivbaba but we children don't maintain such a link.

8) The versions spoken by Gulzar Dadi cannot be called murli because that knowledge does not bring magical transformation. The versions are but the conception of the Godly knowledge of dharna which the soul of Brahma Baba has imbibed practically. It is therefore correct to call these versions as avyakt vani (speech). This is supported by the avyakt vani of 21/1/69: "The fixed body of Brahma, through which whatever has been semonised as murli is the real murli and whatsoever little service is being done for a short while through messengers, could not be considered as murli. No magic is there in that murli (avyakt vani). Only in Bapdada's murli the magic is there…Hence, whatever murli has been sermonised should be read again for the purpose of revision." Real murlis are as termed sakar murlis because they cover all 4 subjects of knowledge.

9) The Father has mentioned in the murli dated 26/2/84: "I teach through an absolute thorn (lustful person). I enter only into such thorn. Descending in the number one thorn, I transform him to a number one flower." Certainly Gulzar Dadi can never be a lustful thorn because she was fostered in the pure environment of the yagya, far from the filth of the present impure family setup. Therefore she does not fit the descriptions of the number one lustful thorn, so how can God Shiva enter her to teach us?

10) In the future, Father has predicted in the murli dated 2/8/73: " One day it will be on television how Father teaches through the murli…." The corporeal body of Brahma Baba did not play this role neither could Gulzar Dadi because she cannot be addressed as Shivbaba. If she could be called Shivbaba then she also can be called Brahma, then she could dress herself up in dhoti and kurta (male attire). However nowhere neither in any scriptures nor in any pictures Brahma has ever been shown wearing sari blouse (female dress). Therefore Gulzar Dadi do not possess the body or the personality to impersonate Shivbaba on television in the future.

Now the question arises that if Shiva does not enter the body of Gulzar Dadi then why the soul of Brahma Baba in its astral form makes the entry? Because scorpion-like and devilish children have entered the yagya and after Brahma Baba left his physical costume in 1969, they have taken control of the yagya. The demise of Brahma Baba paves the way for the night of Brahma to begin when ravana (scorpion-like and devilish children) rules the yagya. Of course the majority of the Brahmins are good children but a few are power-hungry and disobedient to Shrimat . By their nature and actions you can recognise them in Madhuban, although externally they may disguise as very sweet and spiritually-looking. They have taken undue advantage of the kindness, love and pure attachment of Brahma Baba and now it is time to pay back,  that is to experience the lawful side of God. So, in the role of avyakt Bapdada, Brahma Baba's soul comes into Gulzar Dadi to warn these children who were not corrected by the loveful approach. In fact the whole spiritual study was completed in 1969 and the purpose of the avyakt vani is to help children to increase their depth of  knowledge and at the same time reform their behaviour. Many personal points of dharna are given to assist the children in their quest for perfection. However this warning given in the avyakt vani in 16/12/76 must be taken seriously: "Very shortly the revelation of Dharamraj will be experienced by you (scorpion-like and devilish children in the yagya) practically because this is the ultimate hour." Judgement shall start from the house of God, the court of Rudra(Shankar). Those who misled the yagya and impose their own manmat will have to face the consequences. Still, Brahma Baba has a lot of love for them to change before the "too late signboard is up". When the role of Dharamraj starts the role of Shankar will become that instrument (Mahakal). BKs have cut off the role of Shanker from the murlis because they do not understand its significance. However there is still time for those who want to free themselves from the Golden Chain of Madhuban (mt.Abu) to enquire into the Truth. -------OM - SHANTI