Preface: Any attempt in writing an article on God-the Supreme Soul is likened to following a path filled with scores of apparent controversies. However the author has chosen to narrow this gap by concentrating on the interpretation of the murlis. He is studying the printed versions of the murlis published by the Brahma Kumaris World Spiritual University at Mount Abu and concurrently examining the clarifications of these points of the murlis as revealed by the Advance party. The aim of this article is to present a true picture of God as He has revealed himself in the murlis and also at the same time open up some of the popular misconceptions deep-rooted in the minds of most BKs. In any discussion of common interest there has to be some baseline for us to agree upon. Unless and until we agree on a common denomination we will only end up in conflict. Let this be a spiritual chitchat and not a debate. Therefore it is of utmost importance to lay aside our differences and ideas from the old school of thoughts and be willing to accept new ideas and challenges. We can agree where we should agree but where we should disagree let us do so after examining the facts of the case from the backdrop of the murlis. Let us begin with the basics.

Primordial Existence: We human beings are in fact embodied souls. The soul is eternal and has a preordained part to play in this unlimited world drama. The body is taken according the sanskars imprinted in the soul. Human souls are subjected to the cycle of birth and rebirth. Death is only separation of the body and the soul. Souls live in the abode of Paramdham. They come down numberwise into this corporeal world to play their role. Once they come into the cycle of birth and rebirth they do not go back to Paramdham until the end of the cycle of the whole drama. This world drama cycle is of 5000 years and repeats eternally in the same plot through the dimension of time and space.

In Paramdham souls reside in a non-sentient state without an awareness of their own and hence there is no need for differentiation. As pointed out in the murlis there is no way to distinguish the souls in Paramdham and therefore even the Supreme soul cannot be differentiated from the rest. Whatever intrinsic qualities or powers which the soul has are not activated because everything is merged. In the revised murli dated 27/8/99, Baba has affirmed that souls who sit up there (Paramdham)are in the seed stage and hence have no value. Therefore in the light of the above revelation, what would be the benefit if we try to meditate on the Supreme Soul in Paramdham? Would we derive any spiritual power from Him by having Yoga(union)from paramdham? First let us remember there can be no differentiation of souls in Paramdham including identifying which soul is the Supreme soul. Even if we try to picture in our mind that the Supreme soul is in Paramdham is there any benefit in that vivid imagination? If this is the means for the outflow of spiritual power then there is no need for him to come here to verbalize and relate to us through the corporeal form. It is clear that there can be no communication with souls in Paramdham including the Supreme soul because they are all not responding to any extraterrestrial contact. No arousal is possible because there is no consciousness of thought there.

God is defined as the Supreme Being the Creator and Ruler of the universe. God is often thought to be up there and at the same time for the pious he is constantly with them in their hearts. The name of God is Shiva which means Benefactor. The Brahma Kumaris do not differentiate between jotibindu Shiva and God. To them it is essentially the same personality. However in the advance knowledge there is a marked distinction. There is no role for jotibindu Shiv in Paramdham. In the revised murli of 5/6/99 Baba said that 'when there is no body there is no part.' Likewise the murli of 22/2/97 states: "God cannot do anything without a body. Until He (jotibindu Shiva) enters a body, He cannot do anything. Until the soul receives a body, it cannot play a part. There isn't praise of just the body but there is praise when the soul enters a body. Baba says everyone sings my praise as the Purifier but I also need a human body, which I should enter. I cannot do anything without a body. So Baba also comes and takes a body. He does not enter a womb." So obviously the role of God cannot be played from Paramdham. Therefore jotibindu Shiva becomes God only when he performs his divine acts in the human world. Even in bhakti the incarnation of God is well known. This fine distinction is not very well assimilated by the Brahma Kumaris. God who is also the Supreme Surgeon cannot release us from the bane of our follies until he comes into contact with us in the same playing field which is the corporeal world. It is not a big deal to remember God as a point of light. Brahma Kumaris keep an oval-shaped light to symbolize the form of God, which is similar to the practice of bhagats who worship the Shivlingam. Light means knowledge and enlightenment. Accepting jotibindu Shiva as a tiny point of light is knowledge while enlightenment means forming an eternal relationship with God when he comes in his human form. We can never form any relationship with an insentient point of light. Perhaps maybe our concentration may improve.

In the murli of 18/8/99 it was further clarified: "He (God) is called the Incorporeal One and the Egoless One. He can only be called the Egoless One when he comes and performs karma." Therefore even when jotibindu Shiv comes into a body to perform karma he is constantly in the incorporeal stage. Only by remaining in the incorporeal stage he can become egoless. Since God is only one he can only takes the facility of one body. The Hindi word ekvyapi means the one who is revealed only through one personality and it aptly describes the descent of the jotibindu Shiv into the permanent corporeal chariot to perform his role as the Supreme soul. The acts of the Supreme soul cannot be performed in Paramdham because there is no comparison of high or low there. It is only in the corporeal world there is comparison and differentiation.

However apart from taking the support of the permanent chariot, jotibindu Shiva also takes the support of another body for delivering the godly sermons(murlis). For instance when jotibindu Shiv took the support of the body of Dada Lekhraj whom he renamed as Brahma Baba, He said: "I take the support of this one (Dada Lekhraj) for a temporary period. I only enter this one for a short time. This one is an old shoe. When someone's wife dies, he says the old boot's gone! I'll now get a new. This too is an old body (body of Dada Lekhraj)." Revised murli 1/6/99. From this version we can conclude that Shivbaba has indicated he will take a new body after the death of Dada Lekhraj. That coming new body will not be a temporary chariot but it will be a permanent one because the work of the Father of Humanity has to be carried out right till the end in the corporeal form. We cannot deny the fact that Shiva entered Brahma baba to give this knowledge but can we affirm with absolute certainty that Shiva performed his task of purifying the world through the body of Brahma Baba? Since Brahma baba's corporeal body is no more, it is definitely necessary for Shiva to utilise another sakar form to carry out this work of the Purifier (Patitpawan). On the path of bhakti, bhagats call out to Baba: "Oh Purifier! Oh Baba! Come!" He definitely has to come in another body as indicated above when the old body is no longer useful. The new body (Shankar)is one of the figures indicated in the picture of the Trimurti.

The focus of the murlis has always been to understand God as Trimurti Shiva. Trimurti means three bodies of Brahma, Vishnu and Shankar. In the revised murli of 21/8/99: "Brahma, Vishnu and Shankar are His (God) children. All the children of the incorporeal Father are incorporeal souls. They come down here and adopt bodies." All three bodies have their corporeal roles with Shiva because Shiva enters his children to perform his divine acts. But strangely enough, the Brahma Kumaris only recognize 2 bodies because they do not believe in the corporeal role of Shankar. If we counter-check the archives on the path of bhakti, there are enormous evidences on the worship of Shankar. If God had not played a part in Shankar how do we account for his great memorial? To the Brahma Kumaris, Brahma baba is such a great and powerful personality and yet ironically for all his spiritual work and greatness he has done, there is only one area in India where he is worshipped. That is in Ajmer, which means the land of sheep and goats. They(BKs) argue that incomplete forms are not worshipped yet on the other hand, they claimed that it was because Brahma Baba has attained his complete form that he has left his mortal coil on 18th January 1969. Their attachment to the love of Brahma has blinded their vision to see the spiritual truth as revealed in the points of the murlis. They are twisting their neck to evade the truth from the powerful points of the murlis. om shanti.

THE ABOVE ARTICLE HAS BEEN WRITTEN WITHOUT ANY MALICE TOWARDS ANY ONE — TO AWAKEN THE GREAT MAHA-RATHIS (STALWARTS) IN THE BK WORLD, FROM THEIR DEEP SLUMBER OF IGNORANCE OF ADVANCE GODLY KNOWLEDGE.-----om shanti.