Savikalp-Nirvikalp Nishchay | P. Mahant Swami | Satsang Chintan · Mahant Swami Katha

Through any medium, one develops a relationship with God, a sense of belonging.

There are many varieties of relationships.

This relationship is for salvation.

There are other worldly relationships.

But when a relationship is formed, a sense of belonging develops.

That sense of belonging is called nishchay (firm conviction).

If we feel a sense of belonging towards Swaminarayan Bhagwan, then that conviction remains with us.

Otherwise, if we do a little bit of everything, but we don't even know, then there's no certainty of conviction; sometimes it goes away, and sometimes obstacles arise.

If we know that we have formed a relationship with Maharaj and we know why we have formed it, then obstacles will be fewer.

Awareness comes, alertness comes.

What

He digests it.

If it's his own son.

If it's his wife, if it's his son.

We, for example, if he is a disciple of a renunciant.

Slowly, slowly it happens, it becomes the best.

He has to become Ekantik.

He sees Ekantik-ness in it in the future.

But it doesn't bother him.

That this is not.

And if it's God's, it still bothers him.

Why does God do this?

Parikshit was such a devotee, yet he doubted.

Why does God do this? God shouldn't do this, right?

If we do it, then we can do it.

So it was not digested.

Parikshit's intellect could not digest God's actions.

So, as long as he does as much as we do, it gets digested, that he does what we do.

If he does double what we do, then

Even then, it gets digested by someone.

And if he does unlimited more than us, it still gets digested.

Then he is said to have Savikalp Nishchay.

There is body-consciousness, body-consciousness is in him and in others too.

But it doesn't happen to others.

We have the capacity to digest, so to speak.

We digest our own and what is called ours, all of it.

We don't do God's.

We don't do God's devotee's.

Maharaj said not to consider God's devotee as an ordinary human being.

He considers him as the murti of Brahma.

He said that.

So if God's is digested, then God's devotee's also starts to happen.

If God's happens.

If God's cannot be done, then whose can God tolerate, we say.

Another meaning of digest is to tolerate.

How can he tolerate the flaws of other devotees of God? If he cannot tolerate God's.

So if he can tolerate the flaws of God's devotee, then his digestion capacity is said to have become very strong.

That the flaws of God's devotee.

He tolerates flaws.

Then his conviction becomes firm.

So Kalpam means Unam.

So, if he can digest the flaws seen in God's human pastimes or in God, then it is called Savikalp.

So, how is it that he is body-conscious?

How is it that he is body-conscious?

Due to body-consciousness, these flaws prevail.

There are two types of flaws.

Firstly, I have a flaw, so I digest it.

I have a flaw, so others also have it.

So, he has a flaw of body-consciousness, so God's conviction is based on that.

But if it's not digested, then it's like that.

And he is body-conscious.

He has body-consciousness, so God also has body-consciousness.

When its comparison comes later, the same thing comes in both.

What is the difference between Savikalp and Nirvikalp?

He says that he has the feeling of the soul.

He is in the feeling of the soul.

And he is in the feeling of the body.

So, whatever conviction of God has been formed on the foundation of body-consciousness.

All of that is called Savikalp.

So, there is a gradation of conviction, a gradation of digestion in it.

There is a gradation of tolerance.

Whether you call it digestion or tolerance, we have to tolerate something from God's flaws or from God.

God does not have flaws, but God performs human pastimes and we have to tolerate something.

And even then, he tolerates it with a smiling face, thinking that this is my brother and my life will be greatly benefited.

This happens, they are always tolerating the things of this world.

But he does not tolerate such things of God.

Then that much is called a flaw in conviction.

That's why Maharaj said that if one acts like a human, then it is a lower conviction.

Like humans, meaning if God has as many flaws as we do, then it's fine, we still consider him superior.

He is God.

So, human sentiment plus glory.

So, his glory is greater.

What is the meaning of glory?

Better than me.

He is better than me.

So, he has no problem.

Among the devotees of God, what?

There may be any kind of flaw.

In the devotee of God, the devotee of God is called the idol of Brahma, so he sits embracing any kind of flaw.

Huh? No matter what the flaw, it's digestion.

Oh, it should be digested, come on.

In this world, if there is a relationship and the son or family members are whatever they are, then they don't digest it?

This is how it is, there are family members, there is a family, so it's like this.

They sit believing that.

And they live happily.

And if he has a little bit, he won't be able to digest it, so he won't be happy, he won't have happiness after coming here.

That one is not good, that one is not good, that one is not good.

I am the only one who looks good when I look in the mirror.

So, there is no digestion power.

There is no tolerance.

God's tolerance, we cannot tolerate anything from God.

It depends on how much we can tolerate.

Certainty on that.

There is a relationship, this is a relationship.

There is a relationship with God.

And a relationship cannot be maintained without depth.

If you want to maintain a relationship, what do you have to do?

You have to let go, you have to endure.

You have to endure it yourself.

In this world, the relationship between brothers and sisters is considered very good, even sacred, compared to all others.

But what if he doesn't give anything to his sister?

Then the sister stops coming home.

Even brothers don't stay together.

So, whoever can endure more depth.

His relationship remains.

The same is true for God.

How much can we endure for God?

How much can we endure for God's devotee?

How much digestion we have of his flaws.

The flaw is his.

The flaw is the child's, and who has to endure it?

His father has to endure it.

The flaw is the family's.

And her husband has to endure it.

So, does he do it or not?

I did it like that.

He says, "What did I do?" and takes it out.

And yet, he manages.

Then his family survives, otherwise it won't.

There is nothing like family life in this, it is about maintaining certainty.

We have made a firm resolve in God and have a relationship with God.

We made a firm resolve in God, so we maintained the relationship.

Oh God, you are my master and I am your servant.

But until when?

Did you investigate that?

I am your servant, but until when am I your servant?

Huh?

If that is not decided, then sometimes if there is a sudden push, it breaks.

And the push mostly comes from one's own ego, where one's own self-interest lies.

And if one has become Brahmarup, then God's divine play comes.

Even if God has become Brahmarup, he still gets pushed sometimes.

If one has become Brahmarup, he doesn't get pushed easily, but he also gets pushed.

If there is some doubt in God's divine play, then.

It happens.

Garudji is called Brahmarup, isn't he?

He is called Anadi Mukta.

He is eternally liberated and Brahmarup.

Even then, he was shocked to see God's character.

Seeing God's divine play.

He cannot digest God's flaws in that.

God showed the flaw that.

God himself was bound by the serpent's noose.

And God thought in his mind, "Now who will free me from here?"

If there is a Garuda, he will free him.

He remembered Garuda.

And Garudji freed him.

But the flaw that appeared in God, if it was more than his own, then it was not digested, it was not digested and doubt arose, doubt arose.

So what happened?

One has to go to a crow to get knowledge.

One had to go to Bhushundiji.

And then he was satisfied, and many years passed.

So, if one has once determined a flaw in God and God shows some flaw in his character,

then one does not have the digestion capacity.

There is a relationship, isn't there?

There is a relationship with God.

So, in that, it is clear that if there is a relationship, then only if one tolerates, only if one endures the wear and tear, then only it sustains.

Otherwise, it will not sustain.

So we have to decide that we have made a relationship with God.

But how much wear and tear will we endure?

So its categories were made.

If one endures that much wear and tear,

then it is the lowest level of conviction.

If one endures more than that,

then it is the middle level of conviction.

And there is no question of enduring anything; one endures as much as there is.

Then it is the highest level of conviction with attributes.

And now, if you say the lowest devotee in nirvikapla, then even if he sees God performing all auspicious and inauspicious actions, he still understands that even if he performs all actions,

This is about the last conviction.

In the last conviction, Maharaj used such words.

That no matter how many, which words are used?

The last one means

Huh? The last, savikalpa, the last conviction.

And the best distinction is that even if God behaves like a low caste, or consumes alcohol, meat, or engages with another man's wife, or acts with anger, violence, etc., still there is no doubt.

Because the devotee knows God as the doer of all, the supreme lord, and the enjoyer of all. Therefore, whatever actions take place, they proceed from God, who resides in all as the controller.

So, he performed some low-level action, and because of that, he has no impediment.

Because he is the doer of all.

In this way, one who knows God as the supreme lord of all is called a devotee with the highest savikalpa nishchay.

The same is seen in God.

So, what does the one with nirvikapla nishchay understand, the lowest nirvikapla? That's what Maharaj said.

The same is seen in God.

Now, if you say the lowest devotee in nirvikapla, then he sees God performing all auspicious and inauspicious actions. In short, Maharaj said that he sees God performing auspicious and inauspicious actions.

Even then, he understands that even if he performs all actions, he is still a non-doer, because that God is in the form of Brahman.

What is that Brahman like?

It is present in all like the sky, and all actions are for it.

It is in the sin of destruction.

What is Brahman like?

So it is in the sin of destruction.

It is a destroyed karma.

No karma touches him.

So what does the one with the highest savikalpa nishchay understand?

It touches, but there is no impediment.

He has no objection.

His digestion power is such that he can digest it.

When Lord Shankar drank poison, there was no problem.

Even if he drinks it, he will have no problem.

He believes that he drinks.

He believes that he drinks, but he has no problem.

We should not drink.

We cannot digest it.

Thus believes the one with the highest savikalpa nishchay.

What does the nirvikapla one say?

That he has not drunk it at all.

He does not drink at all.

We see it, but he does not drink at all.

That is his understanding of Brahman.

Because he himself becomes Brahman and has conviction in God.

And the other one has conviction in God with a bodily feeling.

The doer and enjoyer, the savikalpa one believes in God.

And the nirvikapla one does not believe in God as the doer and enjoyer.

That principle is different; no one understands it.

Maharaj said that.

As Maharaj said in the tenth Vachanamrut of the Madhya section, that

Lord Krishna, he told the Gopis, "Go, if I am a perpetually celibate Brahmachari, then the Yamuna will give way."

And Durvasa said, "If I am perpetually fasting, then tell them to give way."

But the Gopis could not understand the actions of both.

It became astonishing. Oh, how did he say this and how did it work?

That is a matter of Nirvikalpa Nishchay (unwavering conviction).

One cannot comprehend God.

And the other one thinks that I can comprehend.

So, one believes in God without logic, in that, our own understanding doesn't work.

Such is God, no one can touch Him, like the sky.

It's not that one considers the sky to be detached.

But His digestive fire is such that everything gets digested by Him.

Such is the capacity.

Now, in Nirvikalpa, if you speak of a junior devotee, even if he sees God performing all auspicious and inauspicious actions, he still understands that God is the non-doer even while performing all actions. Because that God is in the form of Brahman, what is that Brahman like?

It resides in all, like the sky, and all actions happen within it.

One who knows such a state of Brahman in God.

Just as in Ras Panchadhyayi, Sukji

The sky pervades all five elements.

And all actions happen within the sky, but not a single action touches the sky.

Maharaj said that fire resides in wood, crooked in crooked wood, short in short wood, such is the fire.

But even if you cut the wood, the fire is not cut.

If you cut the wood, the fire is not cut.

In that, the sky resides in all beings.

But even if that being perishes, and a change occurs in it, that change does not affect the sky.

Such is its natural form, its detached form.

If one understands God on such a point, then that is Nirvikalpa.

But when is that understood? If one has become Brahman-like, and has learned to be detached, then one knows God.

It is not possible for one to be completely fallen and yet consider God to be very high.

One should understand God to be one step ahead of oneself.

That if I am like this, then God must be better than me.

That is called conviction.

Only then does he consider Him God, right?

He must be better than me.

So, since he has become Brahman-like, he considers God to be a little further ahead than himself; God is.

He has become detached, so he understands God's detachment.

Otherwise, he wouldn't understand at all.

One who knows such a state of Brahman in God.

Just as in Ras Panchadhyayi, King Parikshit asked Sukji a question: "Why did the avatar of God, the protector of Dharma, associate with other women?"

Then Sukji answered that Shri Krishna is as radiant as fire.

Whatever auspicious or inauspicious actions he performs, all of them turn to ashes.

In this way, one who knows God as the detached Brahman is called one with junior Nirvikalpa Nishchay.

That is the difference between the junior and the excellent Savikalpa.

The situation of God for both is the same on both sides.

This situation, that situation.

And one who, having become like the Niranna Mukta, who resides in Shvetdvipa and is free from the six waves (of hunger, thirst, sorrow, delusion, old age, and death), worships Vasudeva, is called one with medium Nirvikalpa Nishchay.

There is a gradation in becoming Brahman-like.

The more firmness one has attained, the more one's Nirvikalpa Nishchay advances.

And the one who, having become like the Akshar, the abode of Purushottam Narayan, in which countless universes with their eight coverings appear like atoms, worships Purushottam, is called one with excellent Nirvikalpa Nishchay.

In the commentary, in Setumala, it is written.

That night

If there is more pralay after the night pralay, then this will cause vikriya.

So that is called kanishtha nirvikalp.

The muktas of Badrinarayan, the muktas of Badrikashram, they all stay in Badrikashram until the night pralay, and then when the night pralay happens,

he goes to the next loka.

So, from what perspective would Maharaj have said it, or Swami would have said it, that you are speaking.

Gopalanand Swami's words are all about nirvikalp nishchay, he has done a little more of that.

So, and when the prakrut pralay happens, prakruti takes over its own work.

Until then, patience remains, patience remains, then it is called madhyam nirvikalp.

And even if atyantik pralay happens, there is no problem.

So such distinctions have been made.

Then Chaitanyanand Swami has asked, has asked.

And Gopalanand Swami has bestowed aiswarya.

If one sees the aiswarya of Virat, one becomes Brahmarup.

But if he considers something great in the aiswarya of Virat, then he is kanishtha nirvikalp.

And if he considers something great in the aiswarya of Prakruti Purush, then he is madhyam nirvikalp.

And up to Akshar, no one's aiswarya is considered great, and no one's influence is suppressed.

If it happens only in God, then it is

So, after the body-consciousness is gone, it is very difficult to remove the greed for aiswarya.

That power, if I am there, then everything should be done by me, my name should be called out, everyone should follow me.

This greed, it seems that all problems will be there after becoming Brahmarup.

In that, nishchay and vibhajikaran were done.