AIVV-Brahma and Prajapita Brahma

Brahma and Prajapita Brahma are two different personalities

1. I need Brahma and I definitely need Prajapita Brahma as well. […] This chariot of Mine is permanent. (Mu. 15.11.87, beginning of pg. 3)

2. Krishna is never called Prajapita Brahma. The name ‘Prajapita Brahma’ is famous, isn’t it? Those who were and went are present now. (Mu. 11.03.73, beginning of pg. 1)

3. There will be just one Prajapita, won’t there? (Mu. 29.09.77, beginning of pg. 1)

4. The corporeal (vyakt) Prajapita Brahma is needed. Prajapita is certainly not present in the subtle world. Prajapita Brahma is needed here. (Mu. 05.08.73, end of the middle part of pg. 2)

5. Brahma doesn’t narrate the essence of the scriptures. From where did he learn [it]? He too will have a father or a guru, won’t he? Prajapita will certainly be a human being and he will be present here itself. (Mu. 20.10.78, end of pg. 2)

6. Shivbaba gives the inheritance to the Brahmakumar-kumaris through Prajapita Brahma. Shivbaba creates the Brahmin clan (famous in the scriptures as the one with nine categories) through Brahma. (Mu. 01.03.76, middle of pg. 3)

7. If you are Brahmins, then where is Brahma? Where is your father? You can’t say the name [of your father is] Brahma, then how do you call [yourselves] Brahmins? In fact, Brahmins were the progeny of Prajapita Brahma. This one is also in the body, isn’t he? Now you are the real Brahmins and they are the false Brahmins. (Mu. 17.09.69, beginning of pg. 2)

8. The World Father means Prajapita. He is certainly required here. (Mu. 18.11.62, beginning of pg. 2)

9. Prajapita Brahma is the head of the family (sijaraa). He is in practice at (present). (Mu. 22.12.83, end of pg. 1)

10. Prajapita Brahma is famous, isn’t he? He is called Adam, Adidev. (Mu. 29.12.84, end of pg. 2)

11. Prajapita Brahma, who is called Adam, he is called the great, great grandfather. (Mu. 06.02.76, middle of pg. 1)

12. They say, Prajapita Adidev, but they don’t understand the meaning of Adidev. […] ‘Adi’ means ‘of the beginning’. (Mu.04.09.72, beginning of pg.2)

Who is the permanent chariot? Who is the temporary chariot?

When Brahma Baba (the temporary chariot) departs, Shankar, the permanent chariot or Ram’s soul comes again on stage. This is why, two chariots have been mentioned in the murlis: the temporary chariot and the permanent chariot.
Shivjayanti (the birthday of Shiva) is also celebrated, so He certainly comes here, doesn’t He? Jayanti (birthday) will certainly be of corporeal human beings. Certainly, that Soul enters some body. It takes the support of nature. It doesn’t take a new body. (Mu. 22.03.69, beginning of pg. 2)

The birthday of the corporeal one is celebrated; there is no birthday of the Incorporeal One. The one whom Shiva enters in a permanent way, his body isn’t destroyed till the end. But Brahma Baba’s body was destroyed.

This chariot continues to be permanent (kaayam in Kayamganj), [but] there is no guarantee (thikana) for the others. This is fixed according to the drama. This one is called the fortunate chariot. You all certainly won’t be called fortunate chariots. Though baba comes in some, just one [chariot] is called the fortunate chariot. (Mu. 26.08.69, middle of pg. 3)

The permanent chariot itself will be called the fortunate chariot because he alone is the chariot of God. Brahma Baba won’t be called the permanent chariot because he has left the physical body forever. He won’t be the fortunate chariot either, because he is perishable like all the other living creatures. This is why Baba said, ‘there is no guarantee for the others’.

End of the corporeal part of Brahma and beginning of the other part. (A.V. 28.05.77, end of pg.183)
Brahma said, [the number of] Brahmins will increase until the end of the yagya, but the method of celebrating the meeting with the corporeal form in the corporeal world will certainly change along with it, won’t it? There is certainly a difference between something taken on loan (the temporary chariot) and our own possession (the permanent chariot). […] Our own possession can be used according to our wish. (A.V. 05.04.83, middle of pg. 118) It isn’t that Brahma Baba left his body, so [the number] of Brahmins won’t increase now. It will certainly increase through some other chariot who is the permanent chariot; he won’t be the one who is taken on loan. It is because Brahma Baba was the temporary chariot, the chariot taken on loan. The Father Shiva can’t play the part as He wants through him. He (Brahma Baba) has a soft nature, but the permanent chariot is indeed His own, so He plays every kind of part, the part of all the relations through him.

Shivbaba says, this (chariot) isn’t Mine. I have taken it on loan. (Mu. 16.04.71, beginning of pg. 1) It is about Brahma Baba’s chariot. The entire attention of the children goes towards Shivbaba. He can never fall sick. If He wishes, He can narrate the murli through Brahma’s body or the body of some other good child as well. (Mu. 17.01.70, beginning of pg. 1) The task of narrating the murli can’t stop after Brahma Baba’s death; He certainly narrates the murlis again through someone else.

(Brahma Baba isn’t) the father, the teacher [and] the sadguru

All these three parts are played by the same soul and they aren’t of Brahma Baba. It is not necessary that whomever Shiva enters, he is the actor who plays the role of the Father, the Teacher and the Sadguru, because there are five heads of Brahma. This isn’t applicable for all the heads of Brahma. A seed yields fruit just according to the land [where it is sown]. Similarly, this too depends on the worthiness of the personality. Only the head of Brahma that faces upwards has that worthiness; he is the permanent support of Sadashiva Jyoti (the Forever Benevolent Light) in the beginning, middle and the end as well. The proofs for this are given in the murlis:

1. Krishna is the number one bodily being. He can’t be called the Father, the Teacher [and] the Satguru. (Mu. 19.12.74, beginning of the middle part of pg. 1)

2. You have become the Father’s children. You are receiving teachings from this one in the form of the Teacher. He will become the (corporeal) Sadguru, (an agent) in the end and take you to the land of truth. He performs all the three tasks in practice. (Mu. 17.02.73, beginning of pg. 1)

3. There (among the BKs as well), you didn’t find the Father, you didn’t find the Teacher but they became your guru immediately. Here, the knowledge is so systematic. Here, I alone am your Father, Teacher [and] Guru. (Mu. 20.04.72, end of pg. 2)

4. There isn’t anyone who would say: I am the father, the teacher and the guru as well. This Brahma can’t say it either. One Shivbaba alone says: I am the Father, the Teacher [and] the Guru of everyone. (Mu. 19.10.76, beginning of the middle part of pg. 1)

5. You won’t receive anything at all from Brahma. You receive the inheritance only from the Father through these ones. As for the rest, Brahma has no value. (Mu. 03.02.67, end of pg. 2)

6. There is just one Sadguru. That one is even the guru of Brahma. (Mu. 04.09.72, end of pg. 3)

7. Both, these mother and father, Brahma and Saraswati are sitting below the Kalpa Tree. They are learning Raja Yoga. So certainly, they need a guru. (Mu. 28.01.73, beginning of the middle part of pg. 2)

8. That one (agent) Sadguru is even the Purifier of Brahma. The true Baba, the true Teacher, the true Guru (Sadguru), all the three are together.” (Mu. 25.09.73, end of pg. 2)