Early History

by Tamasin Ramsay

14 Aug 1947
Partition of India. The Om Mandli community maintains silence, to develop their yoga practice and also for their own protection. The high wall that Baba had built to protect them from the violence through the protests, continues to serve them during the social and political violence of Partition.

1948
Shiv Baba speaks through Brahma Baba directly (not through Pushpa) saying “Shivohum” in the same whispering voice that had been associated with Piyu five to six years earlier. Dada Anand Kishore understands there is indeed the personality of God present, but this clarity and perception is not common. To some it becomes clear that Brahma is not God, that in fact no human being can be God. Some start becoming aware of a different personality.
During this second coming of Piyu, some report that – from time to time – there is a more intense light on Brahma’s face and forehead. Others say Brahma’s face was always shining, and others that there was no remarkable difference.

1949 – 1952
Posters from 1949 still identify Brahma as Prajapati God Brahma. Around 1950 is when the understanding of the personality of Shiv Baba as a distinct incorporeal God emerges clearly. Murlis begin to be spoken by Brahma Baba with Shiv Baba also speaking.

May 1950
Baba directs all records from Pakistan to be destroyed or buried, to prevent the dissemination of misunderstanding. Many are reluctant to leave their precious diaries, so Baba tells them to bury their books and that these would then be discovered on the path of bhakti and form the basis of the scriptures in the next kalpa.
Om Mandli moves to Mount Abu and leases Brij Koti. Shortly afterwards they move to Pokhran House (Pandav Bhawan). They call the ashram Madhuban, named after the garden where Krishna played in the scriptures. Then in the early 1950s the Beggary Period begins, continuing for around 10 years.
Between 1952 and 1958, Shiv Baba is still thought of as thumb shaped.  By end of the 1950s, the apprehension of Shiv Baba as a point of light becomes clear. Therefore, the knowledge of the soul as a point of light is also clear. In posters drawn after the 1950s a distinct difference is that Infinite Divine light is replaced by the presence of Incorporeal God Shiva.

1952
A lot is clarified. The differences between Brahma, Vishnu, Shiva, Shankar, Krishna all become clear. Understanding is still developing through trance and experiences in meditation. By now it is clearly understood that Shiv Baba and Brahma Baba are two distinct entities. Reportedly though, many still aren’t that concerned about it. Baba is Baba, whether there are two or one.
Service begin in centres outside of Madhuban and Brahma Baba came to be known as Prajapita (Father of the People), in contrast to Prajapati (Lord of the World).

1956-57
Clarification of Mind, Intellect and Sanskaras.

1957-60
Clear distinction of and relationship between Shiv Baba and Brahma Baba: ‘Bap’ and ‘Dada’. They understand that Shiv Baba, God, speaks through Brahma Baba, the first prince of Golden Age and the father of the people, and that God is not omnipresent. Confluence Age is understood.

1960
Organisation re-named Brahma Kumaris Ishwariya Vishwa Vidyalaya.

1965
The name ‘BapDada’ starts being used, clearly indicating collective acceptance of two entities at work, with Shiv Baba as Supreme.
Again, the feeling of world change being imminent remained with them, as it does with us today. Now the knowledge is clear, Baba directs all records of previous knowledge to be destroyed for the second time, so that there is no trace of wrong understanding that remains within the community.

24 June 1965
Mama leaves the body.

1966
The picture of The Ladder (taken from another religious institution) is used as a way to describe the downfall of humanity. This ladder references destruction in 1976, as original members continue to sense imminent world change couple of spiritual urgency to become completely pure. This timeline may draw on the story of the Pandava’s in the Mahabharat War where 39 years passes between the Pandava’s renunciation of sovereignty and their ascent to the top of the mountain, mirroring the establishment of the yagya and the destruction of the old world.

1969
Understanding of the role of Avyakt Brahma.  Sakar Brahma merges with ‘complete Brahma’ to become Avyakt Brahma.  He then combines with Incorporeal Shiv Baba to become Avyakt BapDada.

By Tamasin Ramsay

For further information or copies of the original documents and pictures, please email Tamasin at tamasin.ramsay@gmail.com.