yad akṣaraṁ veda-vido vadanti viśanti yad yatayo vīta-rāgāḥ | yad icchanto brahmacaryaṁ caranti tat te padaṁ saṅgraheṇa pravakṣye || That which the knowers of the Vedas call 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 → Now, it is shown how the seekers of kaivalya remember God. That is, their mode of worship is shown. yad akṣaraṁ veda-vido vadanti. The seeker of kaivalya worships the nirguna Paramatma, who is the object of worship, 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 → vīta-rāgāḥ yatayaḥ yat akṣaraṁ viśanti. Those ascetics free from attachment, from whose hearts attachment has been thoroughly removed, enter into that 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 → yat akṣaraṁ icchantaḥ brahmacaryaṁ caranti. Desiring which 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 → First, in the beginning, there was that question of Arjuna, right? What is Adhyatma? What is Adhibhuta? He asked five or six such questions, and a seventh question he asked was, how do they attain You, God, at the end of life? So first, God said this. He spoke those three verses. They are of the worshiper. Direct worship of Paramatma. After this, there are those who worship the divine glories (aishvarya), and those who seek kaivalya. These other verses that came, they are of the divine glories, 'kaviṁ purāṇam anuśāsitāram', they are all of the worship of divine glories. Now, those who worship 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 → At the end of life, it also depends on what kind of God they remember while dying. How do they remember God? What is this God like? That also. Very nice, once we had gone to Cuttack, right? Krishnapriya Swami and all the sadhus had gone to Cuttack. From there, we had gone on a pilgrimage there. So, one of our brothers there, he was from Koliyari, right? He had mentioned, Krishnapriya Swami asked him, 'How did you get into 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 → So he said, 'My mother was a satsangi satsangi A person who practises satsang. Tap to open in glossary → 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 → And Maharaj came to take her. And He gave darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → 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 → I like the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → So the point is that at the end of life, whatever form is cherished in your mind, you attain Him in that way too. Thus, believing oneself to be 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 → Knowing this God to be possessed of divine glories, contemplating on that God, one takes the last breath. And simply remembering the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → yaṁ yaṁ vāpi smaran smaran Remembrance. To remember. Tap to open in glossary → whether one worships the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → If one remembers the divine glories of God, then becoming a seeker of divine glories, one attains divine glories. If, becoming a seeker of kaivalya, one remembers kaivalya, then one becomes a seeker of kaivalya. At the end of life, whatever one remembers, one becomes like that. Therefore, worship is subjective. We have to decide what Swaminarayan Bhagwan is like and remember Him. A private agenda is needed. With a private agenda, we remember Him, that Maharaj is like this. But one has to make an effort throughout life to know what Maharaj is like, what Maharaj is like, what Maharaj is like. Shastriji Maharaj used to say, right? 'Since I was young, I had this desire that I want to know the principles of the original Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → To know the principles of the original Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Verse number... So, three such types are mentioned in this chapter. It 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 → 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 → So, three types of devotees, leaving the body at the end of life, attain three states. Even in that, four states are mentioned. First, based on how they remember God, these three types of states occur. And the fourth state is worldly. If one leaves the body while remembering dogs or donkeys, then one wanders in this cycle of birth and death. If one leaves the body while remembering the murti murti 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn. Tap to open in glossary → If one is remembering the divine glories of God, then one becomes a seeker of divine glories. If one is interested in divine glories, then God reveals such to him. He places him in that position. And what is a seeker of kaivalya? A seeker of kaivalya means of one's own soul. He is not very interested in that divine glory form of God either. We neither take anything from anyone nor give anything. So, it is mentioned in teamwork, right? What happens to teamwork? When does it not happen? We neither take help from anyone, nor do we give to anyone. So those people cannot do teamwork... Seekers of kaivalya are like this. We neither want to help anyone, nor take from anyone. And how do they remember God at the end of life? In this 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 → Mostly, in Shankaracharya's philosophy, it is like this. The form of Paramatma is the same, soul and Paramatma are not separate. Believing thus, those who contemplate on the form of Paramatma are called seekers of kaivalya. That, Paramatma Maharaj, falling into terrible hell is the fruit of believing oneself to be God. Believing oneself to be God is the fruit of that. But he believes that we will become like this, after our death we will become like this, so he is indeed a seeker of kaivalya. Having worshiped God, and to achieve this state of God, he uses God. Such is the meaning of a seeker of kaivalya. A seeker of kaivalya means he attains his own self-form. But in that, if he believes that his own soul is God, then that is said to be his mistake. Believing thus. He believes himself to be God, then he completely forgets his own form and believes only God, that 'I am God'. Like that. He goes to hell. And if he does not commit any other offense, then he becomes a seeker of kaivalya. And the other becomes a seeker of divine glories. And the other becomes a servant. If one remembers God in His true form, then one becomes a servant of God. Divine glories, now how subtle it is said. Even Maharaj, it is difficult to make a division in this. That divine glory is not Paramatma. It is the divine glory of Paramatma; Paramatma is not that divine glory. Light is not God. That is why Maharaj, see, said that as long as one believes that 'unless I see light, my ultimate liberation has not occurred', then that is great ignorance. So, for one's mind to be fixed on God is very tough. That is why Maharaj, it is written in those talks of Gunatitanand Swami, right? 'What if the God who is visible to us here?' Then we would get interested in God. What if our light is very dazzling and there is no light in God, when He has come on earth, there is no light in God? And what if that happens? God can do that. God can do that. God ran away from Kalayavan, lost to Jarasandha, so He can perform such human plays. In the Ramayana, God did just that, didn't He? That Ravana bound Ramachandraji Bhagwan with the serpent-noose (nagpash). So God thought, 'Now how can I even move from this serpent-noose?' Snakes wrapped all around Him and held Him tight. And they started hissing. Now, it is just a matter of speaking. So God thought, 'Now who will release Me from this?' So He remembered Garudaji. All those snakes are said to be the food of Garudaji. So Garudaji came immediately from Vaikunth Vaikunth The dhãm of Vishnu, and Rãm Bhagvãn. Tap to open in glossary → But Garudaji got a stomach ache. 'Oh, then why should I worship this God? My power is greater than His, so?' So he is said to have been misled. So he was misled. He mistook divine glory for the form of God. If everyone runs away from us or everyone is suppressed by us, is that us? All of you are suppressed, is it because of the seat or because of me? The seat has come into his hands and not into our hands, so we suppress him. If it comes into our hands, then he suppresses us. So he did not recognize Him. True recognition did not happen. Therefore, Garudaji had to listen to the discourse from Kakbhusundi. And there was a lot of confusion. So this is worship. This is called worship. 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