Just as the jiva resides in the heart, He who resides within the jiva as the Antaryami, is independent, the Lord, and the giver of the fruits of all actions. And that Ishwar, just as the jiva resides in the heart, resides within that jiva as the Antaryami, is independent, and is the giver of the fruits of actions to all jivas; thus should Ishwar be known. Now, the nature of Paramatma is described. Just as the jiva resides in the lotus of the heart, He resides within that jivatma and controls it. He resides as the controller in the form of the Antaryami. It is said in the Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → Maharaj has said so in the Vachanamrut of Anvaya-Vyatireka, hasn't He? He explained the Anvaya-Vyatireka form of everything. In that, the Anvaya of Bhagwan is as the controller. The controller—even in Akshardham, there is no controllership. That controllership is the extraordinary attribute of Bhagwan. He controls everything. What was said about Akshardham? Akshardham, Aksharabrahman—even in them, that attribute is not present. If there is an attribute of Paramatma that is distinct from all others, it is that He Himself is the controller of all. Wherever He is seated and His presence is there, everyone is... He does not have to control like a king by punishing. He may punish later, but He has such a natural quality. Just as there is light... Take it a little forward. Light, power—these are all natural qualities; in the same way, controllership is also a natural quality of Bhagwan. Is 'Janmadyasya Yatah' the extraordinary attribute of Bhagwan? It is called the authorship of creation. So, can that be Aksharabrahman? It cannot be in Aksharabrahman, one can say. But Maharaj, Bhagwan, has assigned it to Brahma and others, hasn't He? Brahma and others create the worlds. Aksharabrahman—its attribute is the inspirer. What is its role? What is the role of Aksharabrahman in the work of creation? Sustainer and inspirer. Maharaj has said so in the Anvaya-Vyatireka Vachanamrut. And this Brahma, Shiva—their role is to sustain what has been created, to balance it, or to dissolve it. That is their nature. And sustainer and inspirer belong to Aksharabrahman. And controller belongs to Maharaj. No one else can be the controller besides Him. Therefore, the meaning of His extraordinary attribute is that if He gives it to someone else, they can do it. But the extraordinary quality is said to be His own. Creating the world is Bhagwan's own attribute, yet He has given it to Brahma and others. These people call it Upalakshana (indirect indication). Svarupa-lakshana, Upalakshana, Visheshana-lakshana, Upadana-lakshana—all these are determined from different angles as the attributes of Bhagwan, in that manner. Therefore, 'Janmadyasya Yatah' is called Upalakshana. And controllership is called Svarupa-lakshana. 'Satyam Jnanam Anantam' is Svarupa-lakshana. 'Yato Va Imani Bhutani Jayante' is Upalakshana, as Shankaracharyaji says. Ramanujacharyaji has not mentioned it very much. O Arjun, I, Paramatma, causing all beings to spin by My power of Maya as if mounted on a machine, reside in the heart region of all living beings. These are all the words of the Gita. It is also said in the Shrimad Bhagavatam, 'O Brahman, I am also the Atma, the Antaryami, of all jivas.' The unborn Bhagwan Shri Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → Therefore, it is said in the Brahma Sutras, 'Jagat-vyapara-varjyam' (except for the cosmic activity). The liberated souls attain similarity of attributes with Bhagwan, yet there remains a difference in attributes. Sadharmya (similarity of attributes) and Vaidharmya (difference in attributes). Even though they attain equality with Bhagwan, there still remains a difference. And that is many other... There is a difference, but one of them is controllership. Bhagwan is the control of all, and He does not give that to anyone else. Being the giver of fruits, being the Antaryami. Being the Antaryami can still be said of Aksharabrahman. Because, except for Bhagwan, Akshardham pervades everyone else. Where is Akshardham not present? If someone asks such a question, what can be said? It is present everywhere. One cannot say where Akshardham is not present. Therefore, it is spoken of as all-pervading. There is a slight difference between all-pervasiveness and being the Antaryami. All-pervasiveness can even be in space. It is all-pervading; space pervades everything. There is no object where space is not present. But being the Antaryami means being the controller. In that, 'Hrudaye jivavajjive yontaryamitaya sthitah'. That means He resides as the controller. Bhagwan controls small and large elements. And that is His extraordinary attribute. The distinguishing attribute. Which is not present in anyone else. And when it is present only in Him, it is called distinguishing. And that is said to be His glory. If one wants to speak of His glory, that is indeed it. In the Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → Shruti Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details