God says, "I am equal to all embodied beings for taking refuge." By caste such as gods, by class such as Brahminhood, by form as male or female, by beauty or ugliness, meaning by appearance, by nature, meaning by being Rajas, Tamas, or Satvik, by high and pure deeds, I do not feel love for any soul. There is no partiality, nor is there any hatred." Even the most sinful of sinners has permission to enter God's court. "Even if a person is of highly wicked conduct..." God says, "But those who worship Me with devotion..." I am an open supporter of those who worship Me with devotion. I carry their well-being. I serve them and make others serve them. Whatever they give Me, it tastes very sweet to Me. Meaning, one should also know that if anyone causes pain to such a devotee, then I uproot them completely. This is not said in this shloka, but still, it is to be understood so. Whatever they give, it feels very dear to Him. It is said further, "A leaf, a flower, a fruit, water, whoever offers to Me with devotion, that offering of devotion from the pure-minded, I accept." I eat it. If they offer a garland, I eat the garland. If they bring water, I drink the water first. While one serves and goes to get another thing, I finish this. He loses all awareness like that. When God went to Vidurji's house, He had no such awareness. When He got peels, He started eating the peels. "I accept the offering of devotion." Meaning, one should also know that if anyone causes pain to such a devotee, then I uproot them completely. God has said so in the Bhagavatam. "I relieve the burden of the earth for the saints, I shade them with My hands. If anyone causes even a little pain to My saint, I sow the seeds of their terrible destruction." I uproot them completely. There, My mercy or equality does not remain. Such is My extreme... That is why it is written in Gunatitanand Swami's talks, God is of the devotee, but not of the non-devotee. "I am equal to all living beings," that is in all other matters except for the devotee. Such is My extraordinary nature, a nature beyond the three worlds. God says, "If I look at the above-mentioned caste, class, form, quality, conduct, etc., as superior qualities in someone, that person does not become dear to Me. Or due to the lack of qualities, or their complete absence, or even if they are completely contrary, they do not become the object of My hatred." That soul becomes the object of My hatred only when their heart is devoid of devotion. Their heart is hateful towards God's devotee. Their heart is full of ego towards God or His true devotee. Then, despite God's highly tolerant nature and His respect for all living beings, He disregards them. Such is God's transcendent nature towards gods, sages, and humans. It is highly mysterious, a royal secret, a royal science, and the best thing to know. Therefore, God... God's nature is royal science. Royal science, royal secret, and this is pure and supreme. I tell you all this in this chapter. All such things are said in this chapter. Such a nature of God is a divine nature. Even though everyone is equal to Him, still His devotees are very dear to Him. And in that, He gets angry quickly. If someone hates them, harasses them, or is jealous of them, then God gets angry. God should not be like that. Still, it happens. That soul becomes the object of My hatred only when their heart is devoid of devotion. Their heart is hateful towards God's devotee. Their heart is full of ego towards God or His true devotee. Then, despite God's highly tolerant nature and His respect for all living beings, He disregards them. Such is God's transcendent nature towards gods, sages, and humans. It is highly mysterious, a royal secret, a royal science, and the best thing to know. Therefore, at the beginning of the chapter, God told Arjuna about the glory, rarity, secrecy, and mystery of this knowledge. The meaning of 'Samoham' is that if any soul turns away from Me, devoid of My devotion, or opposing My true devotees, then performs scriptural sacrifices, gives away everything in charity, performs any amount of penance, dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → and acquires good qualities, they do not become the object of My affection, nor are they dear to Me. They will certainly attain a high state according to the fruits of their actions, but they cannot become the cause of My pleasure. Likewise, contrary to that, they do not become the cause of My displeasure or hatred. I have created all living beings, so My mercy is certainly upon them. Their conduct will certainly make a difference in their attainment of happiness and misery, but My feelings towards them do not change. Therefore, God says, "I am equal to all living beings." Equal, meaning in what way? Someone may have many qualities, and someone may have no qualities at all. But if there is no devotion, both are equal to Me. Such is the equality of God. Someone may have great power, and someone may be completely empty. But if there is no devotion in them, then I keep both of them equal. So they are not dear. Why did you say so? Still, from this side, God also... No. Where? If there is devotion, they are dear; if there is no devotion, they are not dear. That is indeed God's nature. That is why Gunatitanand Swami said that God belongs only to God's devotee. He is not equal-sighted in that sense. And God has said the same. Then further, a very beautiful shloka is written, read it. That... It is the shloka of Kirat. Come to the end. Where this shloka ends. "Still, O King, My heart has been made subservient by your qualities. Free from desires..." "By your qualities, My heart has been made subservient." "By your qualities, My heart has been made subservient." Subjugated. 'Nignam' means My heart has become completely dependent on you. Sage Vyasa says this to King Yudhishthira. The Pandavas went to the forest, and one day they were all sitting, after performing their morning worship, suddenly there was a flash of light, and Sage Vyasa appeared. So all the Pandavas immediately fell at his feet. They honored him, they welcomed him, and he said to everyone, "I have come to give you some advice." Sage Vyasa started directly, "I don't have much time, but I have come to give you some advice. That this... In the future, you are going to have a very big Mahabharata war. Train one of you." "Give training to one of you, get them trained." "Maharaj, I don't know anything. What should I do?" So he said, "You get Arjuna trained. He is capable of receiving it. The others are not capable." If one goes to train them, they might end up training the trainer instead. If someone goes to train Bhima, what would he do? He would train them back instead. So, "This Arjuna is somewhat suitable." Meaning, get him trained. "How should I get him trained?" Then Sage Vyasa told him to send him to Mount Indrakeel. Let him perform penance there, and then receive training there. And he obtained the Pashupat weapon from Lord Shiva. Arjuna went to Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → and obtained the pleasure of Indra Indra The king of the devs. He resides in Svarg-Lok. Tap to open in glossary → So in this way, he got him trained. So God says, "These your..." So I want to tell you this. Sage Vyasa was equal to both, Kauravas and Pandavas were both his sons. Everyone was equal, there was no difference in that. Still, he has come to tell Yudhishthira. For what? This brother said, "By your qualities, My heart has been made subservient." By the collection of your qualities, My heart has completely showered upon you. Even if someone calls Me partial, I don't mind. They were holy men, Sage Vyasa. Both were his own sons, after all. All the Pandavas were his sons. And on top of that, a holy man man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. Tap to open in glossary → And he should not be partial. He should remain neutral. Still he says, "All these are equal..." still he says, it is not so. Therefore, Bharavi has written a beautiful sentence. What is written? Tell me. "Still, O King, My heart has been made subservient by your qualities. Even for those who are free from desires and liberated, there is partiality towards the noble." That is Bharavi's sentence, and the other one is Sage Vyasa's sentence. "Even for those who are free from desires and liberated, there is partiality towards the noble." They have partiality in this way. "Even for those who are free from desires and liberated" meaning even to liberated souls. 'Vitasgruhanam' means those who have supreme detachment, Sage Vyasa was highly detached. And on top of that, "seekers of liberation, those who are liberated" those who worship liberation, those who worship God, they should not have any partiality, still, "towards the noble there is partiality." 'Bhavyēṣu' means those who will become noble, the saints. Because saintly qualities are in you, good qualities, therefore My heart has become subservient, dependent on you. I will do as you say. As you say... Lord Vyasa says to Yudhishthira, "As you say, I will do." I worry about you every single moment. 'Nignam' means My heart has completely become subservient to you. It is very beautiful. For those who are detached... Even for those who are free from desires and liberated, there is indeed partiality towards the noble. Meaning, they certainly have partiality. They cannot remain impartial. So God says that this is just God Himself... didn't Maharaj say, that our nature was extremely merciful. He drew a sword and threatened us, to look at this vegetable. So we said we didn't want the vegetable. It has happened just like that, it is extreme mercy. But... still... God says that if anyone looks at God's devotee with angry eyes, we will gouge out their eyes, cut off their hands, such is our anger towards them. So God... God says here, that I have no hatred or attachment-hatred towards anyone without reason. Their virtues, their wealth, or anything of this world does not make Me feel attachment or hatred towards anyone. If it happens, where does it happen? So God has not said that it does not happen to Me at all. But if it happens, where does it happen? It happens here. It is said so. So God has not denied that He has no attachment or hatred in Himself. But He has shown that it does not happen for these reasons, but it happens for those reasons. "I am equal to all living beings; there is no one hateful or dear to Me. But those who worship Me with devotion..." Whoever, whoever it may be, even if it is my enemy's son, he feels very dear to Me. And even if it is My own son, he does not feel dear to Me. See? God said so. Even if it is My enemy's son, I would turn everything upside down for him. And even if it is My own son, I would not even look at him, if there is no devotion in him. If there is devotion in the other, then what would I not do for him, I cannot even think. Eh? I cannot... Thus, with pure connection. Such is God's royal science, royal secret nature. Highly human and highly divine, no one else can keep such a nature. 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