Asserted Topics:
- Savikalp and Nirvikalpa Samādhi.
- Difference between Bhakti and Upāsnā.
Key Points:
- Spirituality affected by materialistic world or by relation to materialistic world is called Savikalp sense.
- Pure relation to Māharāj is called Nirvikalpa sense.
- Devotion towards Māharāj through nine means is called Bhakti.
- Even after being Brahmrup, keeping continuity as well as trying to maintain continuity of sevakbhāv (eagerness of devotional service) is called Upāsnā.
Explanation
In this Vachanamrut, Muktaanand Swami asked Maharaj, “O Maharaj! What is called Savikalp Samadhi and what is called Nirvikalp Samadhi?” Shriji Maharaj replied, “One whose mind is engaged in the form of God does not have inauspicious desires, even if they are in a Savikalp state; but they may have auspicious desires. Such as, feeling like being in the company of Narad, Sanaka and others, or feeling like being Shukji, or going to the ashram of Nar-Narayan and performing penance with the sages of the ashram, or going to Shvetadweep and performing penance like the Shvetmuktas. If someone has such imaginations, then he is said to be in Savikalp Samadhi. If someone doesn’t have such imaginations and is solely engrossed in the idol of God, having attained the likeness of Aksharbrahma, then he is said to be in Nirvikalp Samadhi.
In any direct or indirect manner, if there’s a connection with the world or matters related to the world’s importance, power, existence, or subjects, that’s Savikalpata. The more straightforward or indirect denial of the above matters and the connection with the divine form of the God leads one more towards Nirvikalpata. Afterward, the extent of how much more or if it becomes complete, then it is considered entirely Nirvikalp or Savikalp. The path of connection only with God is Nirvikalp. In it, as much as there’s a worldly sentiment or body-consciousness, that much it is considered Savikalp.
In the Vatos of Sadguru Gunatitanand Swami, it’s said, “Muktas (liberated souls) of Badrikashram and Shvetadweep have the strength of renunciation and detachment. Muktas of Golok and Vaikunth primarily have love. Muktas of Akshardham are Brahmarup” (First Prkran, Vat 48). So a question arises: Do the Muktas of Akshardham have renunciation and detachment? Do they have love and devotion for God? It doesn’t mean that they don’t have these qualities or there’s some deficiency. But Swami says that the main quality of Muktas from other abodes might be specific attributes, not just that; but even more than God, that might be primary. All Muktas from all abodes have all qualities and also a connection with the Supreme God, but what’s the primary focus? That matter should be taken into consideration.
Here too, Savikalp Samadhi means that there isn’t any worldly desire in it, but prioritizing the worldly allurements over Maharaj’s form. In the beginning, even the muktas (liberated souls) of Akshar might not be less than muktas of other abodes. Perhaps there’s a slight chance of them being a tad bit superior. Yet, in their hearts, the prominence is given to Maharaj’s form. That’s their state of Nirvikalp. When Maharaj’s form seems secondary compared to other attributes, that’s its Savikalp state.
Then, Muktaanand Swami asked, “O Maharaj! What’s the difference between devotion (bhakti) and worship (upasana)?” Shriji Maharaj replied,
Shravanam (listening to His glories), Kirtanam (singing His praises), Vishnoh Smaranam (remembering Him), Pad Sevanam (serving His feet), Archanam (worshipping), Vandanam (paying homage), Dasyam (becoming His servant), Sakhyam (becoming His friend), and Atma Nivedanam (surrendering oneself to Him).
Serving God in these nine ways is called bhakti (devotion). Upasana is considered when one’s belief in God’s form is always in its physical form. Even if one listens to scriptures that speak of God’s formless nature, they always understand God’s physical form. Even if a scripture might seem to suggest otherwise, they interpret it in the context of God’s physical form. Those with such firm beliefs are called upasakas (worshippers). In reality, in an advanced state, both are attained. But in the initial state, a slight difference appears.
In devotion (bhakti), the essence of love is primary. In worship (upasana), the continuity and unbroken memory of a single sentiment is paramount. Devotion is of the utmost loving form, fueled by affection. Whereas upasana is knowledge-centric. Scriptures mention ‘Vedanam-Upasanam‘, which means the knowledge that serves as a means to liberation is termed upasana. The mantras used in upasana are primarily about invoking, while the mantras in bhakti are about offering.
In upasana, the worshipper gets a glimpse of the worshipped. This means attributes, power, and capabilities of the God manifest in the worshipper, elevating him. “Brahmavid Brahmaiva Bhavati” means the one who knows God becomes like God. In bhakti, it’s the opposite. Forgetting God’s attributes, power, and magnificence, God becomes or wishes to become like the devotee.In upasana, there’s a predominance and abundance of the worshipper’s sentiments. In devotion, there’s a leaning towards God. Still, Maharaj said that even after becoming Brahmarup (Brahm-like), if one doesn’t give up the Sevakbahv (servanthood), it’s called upasana. Meaning, the culmination of the Swami-Servant sentiment without any boundaries is termed upasana. This is mentioned in Vachanamrut Gadhada Middle 67. While in Vachanamrut Loya 3, the limitless state of dedication is termed devotion (bhakti).