So, which is the Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → To identify it. Right? How to identify it? If one wants to have conviction, there is no choice but to have conviction. This implicit philosophy of Maharaj is such that one must have conviction in Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → One must have conviction in Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Meaning, the one who takes us to Akshardham. So he is called Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Without meeting him, one cannot go there. Therefore, one must have conviction in him too. So how to do that? How to differentiate? That this is God and this is Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → They might even be pulling and pushing, didn't Lord 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 → Right? Did Maharaj engage in pulling and pushing or not? He did. Then how does one know that this is Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Right? That is what conviction is about. Meaning, one has to identify them. Then one goes there. And if one does not identify, then one wanders around here. One does not go. Attaining the abode of God, by what spiritual endeavors does one attain it? Right? If one completes 100 Chandrayana fasts, does one attain it? How many attain it? And by what spiritual endeavors does one attain it? If one performs this much penance or observes this many Ekadashi fasts, does one attain it? One attains the abode of God through His identification. Identification, conviction, and refuge. All that is considered one. After identification comes conviction, and after conviction comes refuge. And without that, refuge does not happen; one moment this, another moment that, one moment this, another moment that. There is no stability. Therefore, identifying Him is said to be the key. To identify God and... To identify Akshardham. Not Akshardham, in that it is said to identify the Sadhu, right? The Sadhu, they are included in the Sadhu, right? In the Sadhu, Akshardham is included, Akser Muktas are included, and even the Anadi Muktas are included, they are all gathered together. It becomes a whole group. Now, from that also, categorization, sorting has to be done. Sorting from that, and then it is said that conviction has occurred. And then he goes to the abode of God; where can one without conviction go? Where can one without conviction go? Shabari, the Bhil woman, had identified this much, that this is not an ordinary human. She was a Bhil woman, right? She must have had some sense, right? Even we might not have that sense. As to who this is. Such sense does not come sometimes, other senses come. And this is the sense of moksha. Now, who had told Shabari, the Bhil woman, the characteristics that, 'Look, if this is God, He would be like this'? In that, God had come wearing just a towel. Right? Like someone shaking their head after washing it. Or did He have a halo when they went there? The one that is behind. Halos are made by us, He does not have a halo when He comes here. So how did she identify Him? So that is a sense. And now, there is no school for that; as Maharaj says, if that sense is there, it is there, and if it comes, it comes, and if it doesn't, it doesn't, till the very end. That sense, the sense of identifying, if it comes, it comes, and if it doesn't, it doesn't. That sense does not come from scriptures. That sense comes from a person. Person to person; it might be written in scriptures, but it does not come. That sense comes from the person who possesses it. And it comes if one surrenders to him. If one comes holding onto all of one's own rigid notions, then what happens? Does the sense come? The sense does not come to him. Therefore, that sense comes from person to person. That is why the importance of the Sadhu in the moksha of the jiva is given as very significant, next to God. God does not give that sense. He might give divine powers. Only a Sadhu gives that sense. The sense of identifying. So now, if one tries to use the sense of identifying, a conflict arises nowadays. Like, 'What is all this anyway?' All are equal. All are equal, like that. If they are Sadhus, are they all, all redemptive? Redemptive from head to toe, or is there somewhere... In that assembly of Junagadh, when a debate on scriptures took place, that Pandya... What was his name? A discussion was held with Pandya, with Nityanand Swami. Pandya asked a question, 'Everyone worships the feet of God.' So Nityanand Swami said, 'That is the duty of a devotee, hence they worship the feet.' The feet are worshiped for that reason, then... The Nawab Sarkar could not understand. What is he saying? Pandya, so Nityanand Swami said in the language of Nawab Sarkar, 'God is, Khuda is,' 'His feet alone are pure (pak), and the rest of His body is impure (napak), that is what Pandyaji is saying.' 'Oh, is Khuda ever impure... only His feet are pure and all else is called impure? That is completely wrong.' So... God, there is a sense to identify Him. In reality, there is also a sense to identify the Sadhu. Once one identifies the Sadhu, then one identifies the Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Without this direct, direct, without going through this path, reaching there directly is not possible; one cannot reach in this sense. In scriptures, one might reach, like, 'If you don't study scriptures, someone else will study, we have scholars, don't we?' So Akshardham... And brother, Anadi Muktas, and in that, it is said in the scriptures, it is beautifully said in the scriptures, 'What is Anadi Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → In that, Ramanujacharyaji discussed very beautifully, 'What is the difference, the distinction between Anadi Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Even if it is small, there must be some difference, how to explain that? That 'Sada pashyanti pashyanti When the ‘parã’ speech reached the hruday-ãkãsh of Virãt-Purush, it became known by the name of ‘pashyanti’. Tap to open in glossary → So, in the language of our Sampraday, what is it? Unbroken remembrance remains. Not that it remains as they grow older, not that it remains when they recall. They are from eternity, they have unbroken remembrance from the moment they are in the womb, they see Him continuously. And Maharaj Himself said this, He asked Brahmanand Swami, 'Have you become a satsangi satsangi A person who practises satsang. Tap to open in glossary → 'Yes,' he said, 'we are very good satsangis.' 'Then tell me, where were we and from where did we come?' Such satsangis of ours are Parvatbhai. And Govardhanbhai. They see us in all three states of consciousness. Where we are and what we are doing. Minbai was also there, she also saw Maharaj. In all three states of consciousness. The great women of the Sampraday, they also saw Him. So that means they are Anadi Muktas. They saw Him even before meeting Maharaj. They are Anadi Muktas, otherwise how could that be? So unbroken meditation, seeing Him continuously, means they are Anadi Muktas. Others might have similar spiritual powers as them, But not Anadi, like that. They might be capable of redeeming others. But not Anadi; so this is the difference between Anadi and those two. Yes. And in Akshardham and in that, in that and in Akshardham, there were many such Muktas. During Maharaj's time, there were many such Muktas, and Akshardham was only one. Therefore, making a decision, a judgment on that is very difficult. A glimpse of it is seen; Maharaj said in the Vachanamrut, That when Shankaracharyaji entered the body of that king, His queen was intelligent, she was not foolish. What? His queen was intelligent. Ravana was not intelligent, he was foolish. Because God did a lot to give him His identification. But he remained foolish and foolish. And being foolish, he considered himself smart; did Ravana consider himself smart or foolish? Ravana would consider himself smart. But he was foolish. And Shabari, the Bhil woman, she was intelligent. Like, 'This is God, now there can be nothing else besides this God, this is God Himself.' Even without talking. No talk was held, nor was any satsang satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. Tap to open in glossary → Therefore, the element comes into a person. And when conviction in the person is attained, the element is grasped. But only if it is present in him. Otherwise, we might stubbornly believe that, 'Our Mukta Mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. Tap to open in glossary → Then we might hold onto his hem and follow him around. If that element is present in that person, And then conviction in him is attained, 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