That greatness is said to be in relation to Narayana or because they belong to Him. But leaving aside God, even 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 it is not as a cousin, but his glory is described as a representative. And wherever the greatness of the muktas or devotees is described in the scriptures, that greatness is said to be in relation to Narayana or because they belong to Him. But leaving aside God, even 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 → 'Ekam evādvitīyam Brahma'—that shruti shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. Tap to open in glossary → Look at those points here. Supreme contemplation. In a way, both are indeed alike, but Maharaj, the subject here is such: what is the difference between Narayana and the muktas, considering them both alike? There is a question, isn't there? What is Nityanand Swami's question? When they are in the abode of God, the muktas and Narayana are both alike, having attained 'mama sādharmyam' (My nature), all being alike—at that time, is there any difference or not? And if there is, what is it? What is the difference between the form of Narayana and the form of the muktas? What other difference is there? In the abode, the difference between God and 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 → And now, that can also be applied to the incarnations along with Maharaj. The moon and the stars. That means the difference is said to be in the source (bimba). If one meditates on the form of God itself, and meditates on other muktas, is it the same? Gold and other metals. Magnet (chamak) and other iron. There is a difference in both of those too. What if there is ordinary iron and magnetic iron? They might look alike, but the power of attraction this one has is not in the other. That is its own, so to say, private property—the magnetism. The king and the nobles. That is authority. The king and the nobles. The kind of authority God has—in these infinite millions of universes, the authority belongs to only one, no one else has it at all. No one else has it; it has come from Him alone. Rayana (sweet yellow berry) and limboli (neem seed). There is a difference in form between the two, isn't there? Rayana and limboli. Have you seen rayana or not? Haven't seen it? Or have you seen it? Huh? Has anyone ever bought rayana in exchange for scrap metal and eaten it? It might not be there in Surat, brother. Eating from pocket money. If they had pocket money, they would eat it. In villages, when someone comes to sell rayana, the children take scrap—if a scrap metal pot is lying around, or brass pots and such, copper and brass pots, they sell the scrap and get rayana. That rayana looks just like a limboli, but it is different. There is a difference in the taste of both. Huh? There is every difference between the two, everything. There is a difference in the seed, a difference in the taste, a difference in the other; only the appearance is yellow, both looking alike. Kaivalyam sāttvikam dhyānam 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 → We talked about it earlier, and it came up in this very context, didn't it? That if one meditates on God and meditates on someone else, it makes a huge difference. Jagat-vyāpāra-varjyam (except the cosmic activity). Yes, God—it is said in the Brahma Sutras itself—what is the difference between God and them? It is the umbrella and the whisk (chhatra-chamar). If the king's nobles are great, their opulence is just like the king's. If the king is powerful, he grants opulence just like his own; the king is generous, meaning his own. But the royal umbrella and whisk are not waved over anyone else. That is 'jagat-vyāpāra-varjyam'. The governance of this world, of this creation, is something God does not give to anyone else. Apahata-pāpmatvam (being free from sin), non-attachment 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 → 'Apahata-pāpmatva' cannot be attributed to the muktas. In the muktas, it is called '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 → 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 → 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