Vijaro vimrutyu vij... What is the other song? What is the other song? What is the song of victory given? Apahatpapma. Apahat... Apahatpapma vijaro vimrutyu vij... What does apahatpapma mean? Apahatkarmatva. Apahatkarmatvam. His form is such that 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 → There is some divine influence of that form. If there is another piece of iron, and a lodestone... that magnet is there. Then are they both the same? If you place them side by side, what is the difference? In appearance, both are the same. They may look the same, but, one attracts the other iron. It attracts the other. That is its divine influence. Yes. That cannot be understood by logic. It is an illogical nature. Similarly, God's nature is illogical, apahatkarmatva. To burn away 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 → And the nature of all jivas is to become subject to 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 → 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 → If one does not become subject to 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 → 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 → Otherwise, 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 → And God is apahatkarmatva. 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 → He burns away 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 has some such divine nature. There are many such divine natures of God's form. Not just one. There are many divine natures. Now there is that, that 'Varshatindro dahatyagnirmrutyurdhavati panchamaha'. What is its first beginning? This one fears Him, like this, that one fears Him. So 'mrutyurdhavati...' 'Madbhayatvativatoyam...' 'Madbhayatvativatoyam suryastapati madbhayat, varshatindro dahatyagnirmrutyurdhavati panchamaha' like that. God has such a divine nature that all of them fear Him without Him even glaring at them. If we want to scare someone, what do you do? You glare, right? These ones fear Him without Him glaring. As God closes His eyes, those ones tremble. Such is the nature of that form. If there is gold, and another metal. What is the difference between the two? What is the difference between gold and other metals? Huh? Gold does not get old. That value is its mahima. It is not its form. What is the price of gold? So thirty thousand for ten grams. That is its mahima. But what is the form of gold? Huh? It does not get old. What if it is a hundred years old? More value. It does not burn in fire, and it does not get old in a hundred years. That is His form. And if buried in dust? It increases. It increases, it does not rust. That is the natural quality of its form. The natural quality of its form. What is the mahima of gold and what is the form of gold? Huh? If there is one tola of gold, then two to five kilos of silver can be bought. And heaps and heaps of iron can be bought. Heaps of other substances can be bought. That is its mahima. That is not its form. That is its mahima. What is the form of gold? That it does not rust. It does not rust. It does not get old. Fire cannot burn it. Acid cannot burn it. Even if acid and fire come together, they cannot burn it. So it remains exactly the same. That is called its form. Similarly, what should be understood about God? Even if God comes into maya, He is not bound by maya. Maya cannot make Him dirty. Even if maya's chaos is going on, even then it cannot make God dirty. He makes that maya brahmadhrup. That is His form. And what is the root? The influence of the form and the understanding of the form. That is the extraordinary cause of moksha. The knowledge of His mahima and form is the extraordinary cause of moksha. So the attributes that define the form, they show the form. And the attributes defined by the form, they show the mahima. The attributes that define the form, knowledge, power. Power is God's divine power. Maharaj said it is God's art. All those come under mahima. All those increase the intensity of mahima and thus the art. But Maharaj gave these examples keeping the form in mind. Like gold and other metals. Gold is different and gold and other metals are different, comparing the two. Then one realizes what the form of gold is. So to recognize the form of gold, it does not get dirty, it does not rust, if buried in the ground, Maharaj says it increases slightly but does not decrease. Even if acid and fire come together, they cannot burn it. That is called its form. Similarly, one should understand such a form of God. That God's form, it does not grow old, it has no bones and flesh, no bones and skin. Maya cannot make Him dirty. Time cannot make Him old. Cannot do it. Such is God's form. His beauty, qualities, divine powers, all of them. That is called the form. That is called His personality. Which is His personality, still there is a need to search, to research it. Personality and form. So the influence of the form is itself called personality. What is that other sutra? 'Sanjnayam agaha'. 'Swarupam shabdasya... swarupam sanjnayam agaha'. 'Swarupam... swarupam' that is a different sutra. 'Svam swarupam...' that is a different form. But 'Sanjnayam agaha'. 'Sanjnayam agaha'. Sanjna means there must be a physical form in it. As long as there is no physical form, there is no sanjna. So the word Narayan is God's image and that is called His form. Maharaj's physical form must be there. And if there is only a physical form, even then there is no personality. For example, this pillar has a physical form but it has no personality. It cannot be said to have personality. So just having a physical form does not bring personality. So 'sanjnayam agaha' means in that image... form, that is called form. It must have a physical form, and it must have personality. There must be uniqueness. Here, does extraordinary moksha mean just liberation from birth and death? Attaining liberation from birth and death and attaining God's form. In God's service permanently joining. 'Tatra brahmatmakatakrushnabhaktih sevamuktishcha gamyatam' attaining such a state. That is moksha. So are God's saints not the extraordinary cause of moksha? Huh? Are God's saints the extraordinary cause of moksha? The extraordinary cause of moksha is the gateway to moksha. Saints, they help him in moksha, they help. But the extraordinary cause of moksha is that the saint makes him recognize His mahima and form, so in that way, he is an extraordinary means. But the root is that other thing. Saints, what is their purpose? They introduce God. They make one recognize God's form, and they make one recognize God's mahima. So those saints are extraordinary saints, they are extraordinary causes. Saints are not called extraordinary means, but, they are independent means. Difference between independent and extraordinary. Saints, they are for this jiva's moksha, they are independent means of moksha. Even if no one else is there, they can do it. Extraordinary is that other thing. If there are no saints, then does the jiva get moksha or not? It happens, but it becomes very difficult. Difficult, but it happens. So it is no longer extraordinary. If one does not recognize God's form and God's mahima, does he get moksha or not? No. Then he does not. So that is extraordinary. And that other thing is an independent means. It does not depend on anyone else. That if this is there, it happens, and if this is there, it happens, if one meets a saint, and joins them, then he is liberated. Other means... even if he does not know much about means, dharma dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → even then he liberates him. By connecting him to God, he liberates him. So that is called an independent means. Saints, they are independent means. And they are conscious. Dharma Dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Tap to open in glossary → all of those are unconscious. They are unconscious means. They are secondary. There is no consciousness in them. Saints come, hold him by the ear, and connect him to God, like that. Vairagya does not come to hold our ear. So that is the difference. It is said in Swami's talks that to describe God's form, is greater than millions of dhyanas. Yes. That, yes. Understand this. Form. To describe the form means to distinguish it from others to separate it. What is said by separating? Yes, separate. To separate it from the whole group. And to separate it, to separate it from those that are all similar, is very difficult. What did we say? That, brother, this is a one-rupee note and this is a two-thousand-rupee note, both are just notes. From that, only if one knows the inner value, that this comes from this and this comes from this, then only he knows, otherwise he does not know. Gold and brass are both the same. Sadhu and asadhu, all are the same. 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