God performs the creation, sustenance, destruction, control, and grace of this world, which might attribute flaws like partiality and disorderliness to Him. At that time, God says, 'I have no connection with those actions.' I remain indifferent to those actions. I do not remain attached like humans. That is, I do not rejoice when creatures are born, and I do not become depressed when they merge into nature. Despite God creating the perfect universe and destroying it, none of His actions affect Him. Action binds only when it is performed with attachment, and when attachment is kept in its fruit. If there is attachment in it... Personal attachment. If there is personal attachment, then it binds. God has no personal attachment. He does everything as required. If a jiva surrenders to Him, and if he were under His control, then everything of his would be explained. He Himself makes him subservient to Him. That is because of his own choice. And as for the primary doership, God has given independence to the jiva, so the jiva, in his primary doership, chose Him, saying, 'Now You do it.' So then God... Action binds only when it is performed with attachment, and when attachment is kept in its fruit. If attachment is not kept in it, and if the desire for its fruit is not kept, Attachment to action and attachment to its fruit. And ego is also considered a type of attachment. Attachment to action is, 'I will only do this and I will not do that other thing.' That is attachment to action. Even if there is no need for the fruit, 'I do not want the fruit, but I will only do this. This suits me.' 'And this does not suit me.' So that is called attachment to action. And attachment to fruit is, 'The benefit of this should only go to me, and to no one else.' So that is attachment to fruit. And even if both are absent, there is ego, 'Try getting it done by someone else other than me, then you will see.' 'Then you will know.' So that is neither attachment to action nor attachment to fruit. 'I will do whatever else you say right now, I have no objection. But try getting it done by someone else, then you will know.' So that is ego. Therefore, that is also a type of attachment. God says, 'I have none of that, none of these three.' 'He who is free from egoism, whose intellect is not tainted, though he slays these people, he slays not, nor is he bound,' God said. Here also it is said, 'Actions do not taint Me, nor have I any anxiety for the fruit of action. He who knows Me thus is not bound by actions.' Those actions, 'sitting like one indifferent, unattached to those actions,' do not bind Me. If a jiva, in that way, also remains indifferent... if he does it, it happens. God has said that, not to mention if a jiva does it, even if he does not do it, it is fine, even if he just knows Him, it happens, so Maharaj, God has said. 'Actions do not taint Me, nor have I any anxiety for the fruit of action. He who knows Me thus is not bound by actions.' Even if someone just knows Me... That is God's uniqueness. What is the other uniqueness? The uniqueness of God's action, and if a jiva performs action, how does he do it? If a liberated soul performs action, how does he do it? And if one is attached and ignorant, how does he perform action? So he knows that other uniqueness of God. That no one can perform action like God. If he knows only this much, still, 'he is not bound by actions.' It should happen in his jiva from the heart that, 'Oh, no one can do this.' Knowing God to be free from maya, eh? Knowing God to be free from maya means he has crossed over maya. But in our hearts, there is always something like, 'He is called God, but still He must have some small attachment. Who would do it completely without any attachment?' When we do not do it, what is the reason? That means there remains some deficiency in knowing God within us. Otherwise, Maharaj said that if one knows God to be free from desire, even if he is as lustful as a dog, he becomes free from desire. And he becomes free from greed, free from taste. So we must be believing God to be completely free from taste, free from affection, and free from desire, yet nothing happens to us. Action binds only when it is performed with attachment, and when attachment is kept in its fruit. If attachment is not kept in it, and if the desire for its fruit is not kept, and the attachment to the fruit is abandoned, then that action cannot bind. The devotees of God are endowed with the virtues of God, even the young liberated souls. What are God's virtues? This. This is God's virtue. No matter how good He does, He is not bound, He does not become proud. His binding is this. That is God's greatest virtue. In that, all small and great are consumed. Even if one is a liberated soul, he might feel in his mind, 'Let me do a little, as I was.' He cannot do like God, that is the thing. God says, 'This is My extraordinary majesty.' Attachment is what constricts knowledge. It is attachment. Once his attachment goes, his knowledge becomes all-pervading. If he wants to learn what is happening in the whole world, in the whole universe, and in infinite crores of universes, he can immediately learn and do it. But attachment does not let that happen, it does not let his knowledge become all-pervading, it does not let it become great. God says, 'This is My extraordinary majesty. To perform the best of the best actions and not be bound by them, and there is also an instruction to the jivas that you too can remain untouched by the world in that way.' To blow away a mountain with a breath is not majesty, so God says. Hanumanji would push mountains, pluck stars from the sky with his nails, drink the ocean in a single gulp, no one knew where they went. That is not majesty. Not to be bound after doing it is the great majesty, and that is My extraordinary majesty. 'I did it, I can do this.' All those who plucked stars from the sky with their nails, still they could not change anything of it. If they are sitting in one place, they cannot be lifted and seated in another place. They, in turn, take the mountain and place it from here to here. But they cannot be lifted. So God performs such pastimes. So that is also not majesty. Not to be bound after doing it, God said, is My majesty. And if one worships Me knowing Me thus, he also becomes like that. God says, 'This is My extraordinary majesty. To perform the best of the best actions and not...' In the next verse it comes, 'Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Lord of all creation.' What is 'param bhavam'? This. 'Param bhavam' means the supreme Lord, if He blows, He can blow away a mountain, that is not His supreme nature. He creates the whole universe, even if He blows and blows it away, He does not believe that He blew it away. That means God does not get pride in His work. And He does not get attached. And yet, He does not remain stuck to one thing, that 'I must do this and nothing else.' He does whatever is required. So that is the supreme nature of God. But God knows, all these people believe, as said in this, 'Fools deride Me,' they imagine on their own that God must be just like us. He is slightly better. That is why we cannot reach Him, otherwise, if we could reach Him, then compared to us... God says, 'This is My extraordinary majesty. To perform the best of the best actions and not be bound by them, and there is also an instruction to the jivas that you too can remain untouched by the world in that way. If you keep attachment in actions and in their fruits, then you will surely have to suffer misery and will have to be born and die repeatedly.' 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