Savikalp sthiti and nirvikalp sthiti | P. Mahant Swami | Satsang Chintan

What does vikalp mean?

What does kalp mean?

Incompleteness.

Incompleteness, incompleteness.

Deficiency.

That is called kalp.

SavikalpSavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary →.

Meaning, one with incompleteness.

And nirvikalpnirvikalpWithout alternatives or doubts. Used to describe faith orTap to open in glossary →.

Meaning, from which incompleteness has departed.

So, savikalpsavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary →, nirvikalpnirvikalpWithout alternatives or doubts. Used to describe faith orTap to open in glossary →.

One with incompleteness and incompleteness.

That applies to both.

In that, Maharaj also spoke of incompleteness, saying that for one who is connected with savikalpsavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary →, all this exists.

And for one who is connected with nirvikalpnirvikalpWithout alternatives or doubts. Used to describe faith orTap to open in glossary →, there is nothing.

And in this, savikalpsavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary → means?

This is the behavior of savikalpsavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary → and nirvikalpnirvikalpWithout alternatives or doubts. Used to describe faith orTap to open in glossary →.

And that was just his state.

Maharaj did not speak of behavior.

This is the behavior of savikalpsavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary →.

He has such resolutions that I will go to Badrikashram and perform austerities.

So,

Is that good or bad?

I become like the muktamuktaFree. 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 → of Shvetdvip.

I become like Muktanand Swami.

So,

Is that called a nirvikalpnirvikalpWithout alternatives or doubts. Used to describe faith orTap to open in glossary → sankalp or a savikalpsavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary → sankalp?

Is it called good or bad?

Bad.

Not becoming like Shvetdvip, that's not good.

They are good, actually.

They are called bad.

What do you say?

Bad or good?

Why? So, who is bad and who is good?

Those of Shvetdvip are bad.

Or Muktanand Swami is bad?

We mahatmas feel that I

I become like the muktamuktaFree. 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 → of Shvetdvip or Badrikashram, that's how it is.

I become like the muktamuktaFree. 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 → of Badrikashram.

Let's add a little that I become like Muktanand Swami.

Meaning, I become like Shastriji Maharaj.

So,

So, do we come under nirvikalpnirvikalpWithout alternatives or doubts. Used to describe faith orTap to open in glossary → or savikalpsavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary →?

We come under savikalpsavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary →.

So, what's wrong with such a sankalp?

Did we do anything wrong?

I am going to become like that and go there, 'I' is not destroyed.

If 'I' goes away, then who will go there?

'I' is to be kept in this.

He has no such desire now, so he has a desire to become like Shastriji Maharaj.

Incompleteness.

He feels that way.

He doesn't have it and he desires it.

If I were already like Muktanand Swami.

Then what need would I have to become like Muktanand Swami?

So, that shows his incompleteness.

So, we should not desire that.

Should we desire that or not?

Then it is considered savikalpsavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary →, a pure savikalpsavikalpWith alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].Tap to open in glossary →.

Huh?

So that is down, it is not up.

What does the mantramantra1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses.Tap to open in glossary → say?

Huh?

We Shastriji Maharaj, I mean, what is that role called?

The role model is Shastriji Maharaj, I have chosen him.

So, it became like this.

He said, Maharaj said that our role models are the muktas of Shvetdvip.

Our role models are the muktas of Shvetdvip.

So what will you do?

Huh?

To become like Shastriji Maharaj is to become like Muktanand Swami.

So Maharaj said, the muktas of Shvetdvip.

So that is less?

No, no, more.

No, he said it is less.

To become like the muktamuktaFree. 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 → of Shvetdvip, that is a role model.

So, did Maharaj consider them low or high?

He has less.

Huh?

He has less.

And being like Muktanand Swami is not less.

Then it is counted in nirvikalpnirvikalpWithout alternatives or doubts. Used to describe faith orTap to open in glossary →.

Then we all became nirvikalpnirvikalpWithout alternatives or doubts. Used to describe faith orTap to open in glossary →.

When they become like that, then nirvikalpnirvikalpWithout alternatives or doubts. Used to describe faith orTap to open in glossary →.

Then we became nirvikalpnirvikalpWithout alternatives or doubts. Used to describe faith orTap to open in glossary →.

So what are you saying?

He doesn't do anything now.

Goal, goal, goal, goal.

Okay.

Okay.

It shows a deficiency.

It shows incompleteness.

So, Swami says that it cannot be called a deficiency.

One who doesn't get jaggery in hand, gets jaggery-like things.

He used to say that, right?

What do you say?

The very meaning of desire is that one has not reached it, so one desires it.

So, it has not happened yet.

It has not happened, so it is savikalpa, savikalpa.

Maharaj said, "Become like the muktamuktaFree. 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 → of Shvetdvipa," and if one doesn't believe that, we might take it as, "I will become like the muktamuktaFree. 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 → of Akshardham."

So, is that called savikalpa or nirvikalpa?

What do you say?

Huh?

Or where else do you want to go from there?

It hasn't happened yet.

It hasn't happened yet.

And he desires it.

What is the desire for?

For incompleteness.

What is the desire for?

For incompleteness.

That we are incomplete in something, and someone else nearby has already achieved it.

So we also feel that I should become like that.

I should also get that.

So that is his incompleteness.

So, the fact that he desires it proves his incompleteness.

Even if we believe that I will become like Akshardham.

Become like AksharAkshar1) 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 → muktamuktaFree. 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 →, become like Muktanand Swami.

Then ours is savikalpa.

His is nirvikalpa.

That is called his nirvikalpa, ours is called savikalpa.

Because we have considered ourselves incomplete compared to him, and we are.

It's a reality.

And we want to become like that.

When it happens, then it becomes nirvikalpa.

And what is the flaw in the muktas of Shvetdvipa?

That Maharaj placed them in savikalpa?

And what is the flaw in the muktas of Badrikashram?

So, Maharaj placed them in nirvikalpa, savikalpa?

So,

To please God, there is some other quality to please God.

Okay.

So, some means of his is special, he does this.

So, in the talks of Gunatitanand Swami, it is said that for the muktas of Badrikashram, penance is primary.

For the muktas of Shvetdvipa, penance is primary.

For the muktas of Vaikuntha, dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → is primary.

And for the muktas of Goloka, love is primary.

Appropriate for the muktas of Akshardham.

Maharaj is primary.

Anuruti is primary.

So, do the muktas of Akshardham have love for God or not?

Do they have dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → or not?

Do they or don't they?

Then why were they separated from this?

Why were those two separated?

The main thing is secondary.

That is the only difference between savikalpa and nirvikalpa.

That is the difference between savikalpa and nirvikalpa.

This one is not so attached to God, but is attached to the means.

If one is attached to the means of attaining God.

And if the means are primary.

Then the primacy of the goal becomes secondary.

So, if the muktas of Akshardham come, do they perform penance or not?

So?

Then it cannot be called secondary, he said that it is there and he doesn't see anything.

The means are optional.

It is God's will.

The means are for pleasing.

It's not that he doesn't use the means.

He uses the means even more than the other.

But for him, the goal is primary.

He doesn't get stuck in the means.

It's not that he doesn't use the means.

He doesn't get stuck in the means.

It's not that he considers everything complete through the means.

If we use the means, do we consider ourselves superior to others or not?

If someone else is not doing it.

We compare ourselves with him, don't we?

That I can't do anything, but I do it.

What does that mean?

The means are great.

So, in our minds, the importance is of the means.

That I am smaller than him, and I am bigger than him.

I am smaller than him, and I am bigger than him.

I am better than him, and he is slower than me.

What are all those calculations for?

Incompleteness.

We are stuck in the means, not in the goal.

If we are stuck in the goal, then who is good or bad?

Huh? What is achieved is good.

And both of them are stuck in the goal, so who is good or bad?

They are called equal.

Huh? The goal itself is good.

The goal itself is better than both.

The goal itself is better than both.

So, he doesn't even see the importance of the goal, the goal itself.

And he sees the means.

The means are up and down.

Because it is manifold.

And the goal is not manifold.

If he sees the goal and the goal itself, then there would be no ups and downs.

So, there is no incompleteness or superiority.

So, it is savikalpa.

Kalpa means incompleteness.

And savikalpa means liberated with incompleteness, someone is truly liberated.

Huh? The goal is better than both.

What is the benefit of prioritizing the goal so that there are no ups and downs?

The importance of the goal, who should keep it, that is in his hands.

Didn't we have that belief?

Belief.

Yesterday, the topic of belief came up.

It's a kind of belief.

That, brother, is the goal great or are the means great?

Huh? The goal itself.

But its pillars are not the goal.

Huh? That is not the means.

He has passed through these means, hasn't he?

That it was very difficult, Chandrayan, Chandrayan was very difficult, and whoever does it is great.

Others would be there, and I would be there.

So, his belief has made a home in his mind based on that.

Of what? Of the greatness of the means.

What is to be attained by the means, he has not yet reached there, he has not touched it.

So, he doesn't know that the greatness of the goal is greater than this.

Of the goal.

So, it becomes savikalpa and nirvikalpa.

It is said for those in nirvikalpa samadhi to remain absorbed in the murtimurti1) 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 →, not desiring the service of God.

Not desiring the service of God, to remain absorbed in the murtimurti1) 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 →.

It is the goal.

To remain absorbed in the murtimurti1) 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 → means to take care of the murtimurti1) 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 →.

And the service, all the means that one performs, if one performs them to please the goal, then that is called nirvikalpa.

Even then, it is called nirvikalpa.

There is no incompleteness in that.

If liberated souls come, do they perform means here or not?

They do.

It's not going to stop just to please.

Abandon all dharmas and take refuge in Me alone.

So, what does it mean to abandon all dharmas?

Abandoning the pride of the means.

All others except pleasing the goal.

Except for pleasing the goal, Maharaj said that our mind stops at these two places.

And there, beyond God.

That one stops there.

Maharaj said that.

He likes them.

He likes both of them, and our mind stops there.

It stops, so we can't think anything beyond that.

And he can think less too.

Neither more nor less.

That and only that.

That is called upasana or the goal.

So, there won't be much need to change the actions.

There will be a need to change the belief.

That is, who is great, the means or the end? That's all there is to it.

Then, even if you were doing as many means as you were, do them all correctly.

If someone has attained the state of nirvikalpa and that liberated soul has come here, then wouldn't they perform means to please God?

Muktanand Swami, Gopalanand Swami, they all had attained the state of nirvikalpa.

So, were they performing any means to please Maharaj or not?

They certainly perform means.

But his belief, his conviction, changed.

Who is great?

And for whom should it be done?

Its importance shifted to the goal.

So it became nirvikalpa.

So he only sees that, then he doesn't see anyone else.

And if we sometimes understand the greatness of the means, then that much is considered our deficiency or incompleteness.

Even if he doesn't perform other means, he is still greater than someone who doesn't.

If someone else does nothing at all, zero, then this one is great compared to them.

But there is relativity: greater than whom and lesser than whom.

This one is less than that one.

And he experiences so much pain.

He hasn't achieved nirvikalpa samadhi, so he experiences so much pain.

When will I go there?

He remains in pain.

So, when that pain goes away, it's nirvikalpa samadhi, samadhi.

Mental suffering must cease, and mental suffering cannot be overcome by physical exercise.

It cannot be overcome by physical exercise.

All the means are for physical exercise.

And if you want to change your belief, you can change it while sitting right here; it's done.

Does it take a lot of time to change a belief, or does it require a lot of practice, or what does it require?

At least there's a deadline, like it has to be done for 10 years.

There's nothing like that.

The day it changes, it changes in one minute.

If it doesn't change, then it won't change for an entire lifetime.

Even when they lived with Maharaj, their beliefs didn't change.

And after Maharaj left, if other liberated souls came, they might have changed their beliefs.

Maharaj also.

So, the mental belief of the mind.

That is his pain.

Then, if we have a mental belief and we compare it with someone else's, and ours is less, then we feel pain.

This cannot be mine. Somehow, his belief is very good, but I am still great.

Beliefs, all those beliefs.

So, if one wants to change beliefs, there's no problem; one goes into nirvikalpa; one should be ready to change beliefs.

If there are some who are nirvikalpa, and their belief becomes clear to us, and we adopt such a belief, then it's done.

There is no other means for it.

Nirvikalpa does not happen in 100 years.

And it can happen as soon as one arrives.

It is like that.

Gunatitanand Swami says that even if there is a thousand-year-old khichdo (a type of dish), it will still have worms.

And if there is a five-year-old mango tree, it will bear mangoes.

So, the basis of belief is not on any time limit.

How much anxiety does he feel from within?

How much heat is generated, that I want to change it and I am not right, I want to change it and I am not right.

Then it changes.

At Maharaj's time, Maharaj would say, 'Maharaj says this,' and they would say, 'No, no, you don't understand it that way.'

It's like this.

We say now that Maharaj never understood properly.

As we have understood.

That happens.

So, changing one's belief is one means.

And performing spiritual practices is another means.

Why perform other means?

To change one's belief.

If we have adopted a lower quality belief.

To change it, those spiritual practices must be done, generally speaking.

And even then, if he performs those spiritual practices, there's no guarantee that his belief will change. It will only change if he does them with the intention of changing it.

If he does them with the intention of changing it, then it changes.

Otherwise, no belief will change.

Even if God comes, it doesn't change.

So what can a human do?

Huh? Where does its catalyst come from?

Explain that, what are you saying?

Because of that, he has the desire to change his belief, then he performs spiritual practices, and then it changes.

Where does the desire to change one's belief come from?

Where does it come from?

Its catalyst, huh? Its catalyst.

Its catalyst, everyone says that Maharaj said that if you can't find anything, then take the testimony of a great person.

Take testimony.

There is nirvikalpa, there is pain. No one likes pain.

But many times, pain has become habitual for him.

So he doesn't consider it pain.

If pain becomes habitual, then he doesn't consider it pain.

Many people, when they get sick, they don't get well at all.

Even if everyone else circumambulates, this one doesn't get well.

So what's the reason for that?

Sickness and it has become habitual.

Then it's psychology, so if you look at him, his body is also burning.

And he wants to keep it burning.

He wants to keep it burning forever.

That our greatness lies in not getting well.

So, regarding belief, you are saying that when does one get the desire to go from savikalpa to nirvikalpa?

Is that what you're saying?

What do you call the turning point?

The desire to go from savikalpa to nirvikalpa arises either based on this scripture.

The Vedas are the study of self-study, one should study the entire Veda.

And then, what desire does he have to go into Vedanta?

Sometimes it is heard.

That the fruit of this is imperishable, and the fruit of this is perishable.

So, by hearing, he has become like that.

While doing satsangsatsang1) 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 →, he sees that nirvikalpa is considered great.

And savikalpa is not considered great.

Then a person desires, then goes deep into it, what is the belief of nirvikalpa and what is savikalpa, what is savikalpa, what is samadhi, what is not samadhi, what is savikalpa, what is nirvikalpa.

What is the main basis in both of them?

On what basis does nirvikalpa state come, and on what basis does savikalpa state come?

So if one knows that, then pure knowledge is biased towards the better.

Everyone wants better.

No one likes something that is inferior to that.

In knowledge, it's like that, isn't it? Once you know, why know? To choose the better.

So, if while doing satsangsatsang1) 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 →, he realizes that nirvikalpa is superior.

Then he desires to change it.