Masaktam teshu karmasu But, O Dhananjaya, in that creation and other works, to Me, who acts like one indifferent and is without attachment, those works of creation and others cannot bind. God says, "I repeatedly create and destroy the universe," those acts of creation are referred to here as 'tani karmani'. Those actions do not bind Me. In Me, partiality or cruelty do not arise, it is not considered favoritism. When God creates the universe, He makes some jivas happy, makes them deities, and gives misery to some jivas, gives them the torments of hell. God performs the creation, sustenance, destruction, control, and grace of this world, due to this, flaws like partiality and disorderliness will be attributed to God, then God says, 'I have no connection with those actions.' 'I remain indifferent in those actions.' Even if He controls and graces, is God still said to be unattached? Regarding the jiva, five things were mentioned. Creation, sustenance, and dissolution, and control and grace. Behind this creation, God has to do this compulsorily. God performs creation, sustenance, and dissolution, that He does according to the jiva's karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → So, He made someone a Brahmin, made someone happy, makes someone miserable, that He does according to the jiva's karma karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. Tap to open in glossary → But God also performs control, and He also performs grace. Gracing some jiva, and He takes them to God's abode. And controlling some jiva, He takes them to hell. Even then, God remains unattached. How is He unattached? The abode that God gives, that He gives out of grace. That means grace. So, showing mercy, that itself is said to be a modification. His heart melted, right? His heart melted. So melting, the heart melting, that can also cause anger. One whose heart melts, can also become tight (strict). And becoming tight is called anger, and softening is called mercy, is called showing grace. Unattached, like that. Based on their effort, I do this. I do not do it for any reason of My own. Like one indifferent, seated, seated like one indifferent, unattached, in those actions, unattached in those actions, Me, actions do not bind. In this, I sit indifferent. What does indifferent mean? No joy in its prosperity, and no grief in its decay. I just keep watching neutrally, 'Whatever he does, I give such fruit; whatever he does, I give such fruit; whatever he does, I give such fruit.' No personal desire within, that 'I must give him only this kind of fruit.' If we do some work, do we have a preference or not? If you were told, that 'Brother, call someone for this seva,' then whose boy would you call? Would you call the capable one or according to your preference? Or 'Who will accomplish this task properly?' Would you call him or call according to your preference? How would you call? What, how do you do it? Huh? Maharaj had asked three people a question, right? Anand Swami, Muktanand Swami, and Swarupanand Swami. 'If We give some command, how do you do it?' So everyone's method would be different, right? How do you do it? Huh? So first I call fifty, then I see among them who is able to do the work. I call like that. Capable, meaning God does it according to capability, so in that He has no partiality of His own. Indifferent, unattached, Me, those actions do not bind. First, if I have to do some work, first I see whether I am indifferent in it or attached. And then I do that action, like that. To me, to me, the talkative one, in that, what is it, like that? Meaning... To liberate other jivas, is that God's interest? Is that God's? It is God's interest, right? Of course, then? But liberating jivas, He can also do that randomly, like that. Whoever comes to hand, He does it; whoever comes to hand, He does it; then who can say no to Him? Huh? Does anyone ask you, 'Whose boy are you calling?' 'Why did you call this boy for seva today and why not him?' Does anyone ask that? So then? Then who is there to question God? He saw a crowd, wherever there are large crowds, God reaches right there and liberates many jivas, then? He saw the best crowd, like that. So in this, what do they call it, multiplex-plex? Multiplex. God reaches the multiplex, and whoever came to hand there, He does it for all of them, then? Or He reaches Tirupati. Even then, God does not act according to His preference. What is the jiva's capability? What is the jiva's capability, He acts according to that, not according to His preference. His resolve is, just as the jiva has primary agency, God has given freedom in that. In the same way, God's primary resolve is purely compassionate. The secondary resolve weighs justice, that 'Since he did this, I must liberate him.' Then, the primary resolve is filled with great compassion. Why did He have to make it? Even when there was nothing, like that. There is no cause, then why did He resolve, why did He have to make such an effort? So the resolve for the effort, which He made first, is filled with compassion. In the subsequent resolves, God keeps dispensing justice. If they perform actions and do good, He sends them to God's abode, if they do bad, He sends them to the other side. So He is not bound, like that. It is said, like one indifferent. If some jiva worships God for their liberation, then how can God remain indifferent in that? Huh? How would He remain indifferent in that? Even then He says, 'I am like one indifferent.' He looks at their effort, like that. And giving fruit according to effort, that is His, God's duty, it is His role. So even then He is indifferent; even when He gives fruit, He is considered indifferent. No personal interest of His own ever, that 'I must do only this for him and only this for him.' To do as it happens. If He gives fruit according to effort, then no one would be liberated. Huh? Then would no one be liberated? They would be, right? If they worship God, that effort itself is different. But even then, like, no matter how much worship the jiva does, still God... But they worship God, and when to God Himself they show that, God... to Him, the jiva has upasana and surrender, what is in that? That 'May God Himself be my means.' Then God has to become. Now, if a great means like God has come, He will surely take them to Akshardham. This jiva chose such a thing, so God also has to become his means. The jiva chose that. So in that way, liberation happens. So that effort is of a different kind. The effort is indeed there, it is the jiva's own effort. But despite being the jiva's effort, it is of a different kind. In that, God has to act. In that, they bring God inside, inside the effort. Then, God's... where is it considered compassion? Then God's grace did not remain, right? I mentioned grace, right? Only the primary resolve. And in the primary resolve, He has made it such that 'If anyone chooses Me, then I will fulfill everything for him.' 'If anyone chooses Me, I will fulfill everything for him.' So that is God's resolve itself, it is called a compassionate resolve, right? And that again continues till the very end, from the very beginning to the very end. 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