Asserted Topics:
Nishtha – The Ultimate Good Param Kalyan).
Key Points:
- The recognition of the true greatness of Bhagwan and His Santo is called nishtha (faith).
- Attaining true nishtha is considered the greatest salvation (Param Kalyan).
Explanation:
This Vachanamrut highlights the importance of nishtha in Bhagwan and is titled the “Vachanamrut of Param Kalyan” by the early saints. There are two concepts to understand on the path to salvation (kalyan): Mukti and Prapti. To be freed from the bondage of maya, time (kaal), deeds (karma), and inherent nature (swabhav) is known as mukti (liberation). However, the attainment (prapti) of Paramatma and His Santo is referred to as kalyan. When one overcomes subjugation to maya, suffering ceases, but true bliss comes from the realization of Paramatma’s form. Hence, attaining the service of Paramatma and His Santo is the realization of kalyan. Therefore, the attainment of Paramatma and Santo is called kalyan; however, we often misunderstand the meaning of this attainment.
The meaning of prapti is not simply to obtain something in a worldly sense. True prapti means to attain through genuine recognition or to know through the true greatness of a Sant. If mere worldly connections were considered prapti, then the Yadavas had that connection with Bhagwan as their relative or father. Yet, the scriptures do not state that they achieved Param Kalyan. Among them, only Uddhavji and others who recognized the true form of Bhagwan and understood His greatness attained kalyan. If worldly connection alone could lead to kalyan, then Bhagwan Ved Vyas would not have expressed regret towards the Yadavas, saying, “Durbhago bata loko’dyaṁ yadavaḥ stu nitaramapi.” (How unfortunate the Yadavas are, for they did not truly recognize Bhagwan or His greatness).
No one can establish a blood relationship with Bhagwan, and even if they could, it would not help on the path to kalyan. If it did, Bharatji would not have had to take three births as Bhagwan’s son. Therefore, such relationships do not aid in the path to kalyan. If such a relationship is accompanied by devotion or emotion (bhavna), it becomes beneficial, and true attainment of Bhagwan or His devotee is through the recognition of their greatness. It is not based on traditional disciplehood. When there is recognition with such greatness, only then does one progress on the path to kalyan. Without bhavna or greatness, such relationships may help in attaining wealth, fame, or property, but they do not aid on the path to kalyan.
Here, Maharaj speaks of Param Kalyan, which we also refer to as the highest good. If we examine the Vachanamrut closely, it emphasizes emotional devotion (bhavna). In the Sampraday, this is commonly termed nishtha (faith). Nishtha is an established term in the Sampraday and represents a form of emotional devotion. To understand this, we can divide it into stages: the first step is recognition or knowledge (gnan); the second is greatness (mahima); and the third is conviction (nischay), leading to nishtha. Knowledge introduces the nature of the reality and leads to true recognition. When compared with other things, one begins to see distinctions, and from this comparative view, one realizes what is greater, which is called mahima (greatness or glory). The greater the difference perceived, the greater the realization of mahima. After this, the process of conviction (nischay) begins.
The natural tendency of a pure intellect is to favor and adopt that which is weighty or filled with mahima (greatness). In contrast, an impure intellect is biased towards its own ego and is not ready to accept qualities of excellence. This is the key difference. Once mahima is understood, a pure intellect establishes a mental connection. Hence, a true mumukshu (one desiring liberation), upon seeing the greatness of Bhagwan and Sant, immediately forms a proper connection with them and accepts them as their own, thinking, “This is my Ishtadev (chosen God), my benefactor, my Guru, my well-wisher, my ultimate goal.” This mental process is called nischay (conviction).
The names of devotees mentioned in this Vachanamrut, like Hemraj Shah and Bhalchandra Sheth, went through this same process. First, they recognized Bhagwan and then realized that He was superior to other avatars. They saw a distinctiveness in Maharaj’s Santo compared to others. As a result, they accepted Maharaj and His Santo as their own. When this process of bhavna reaches its peak, we call it nishtha (firm faith or convection). There is a threshold for bhavna and surrender, beyond which a devotee has nothing left to offer in terms of deeper surrender. This ultimate state is called nishtha, which is a mature form of recognition.
As stated in Vedanta:
वेदनं ध्यानविश्रान्तं ध्यानं श्रान्तं ध्रुवा स्मृतिः।
सा च दृष्टित्वमभ्येति दृष्टि भक्तित्वमृच्छति।।
Vedanam dhyāna-viśrāntam, dhyānam śrāntam dhruvā smṛtiḥ,
Sā cha dṛṣṭitvam abhyeti, dṛṣṭi bhaktitvam ṛcchati.
Knowledge (vedanam) matures into meditation (dhyāna) when it finds rest in contemplation. When meditation becomes perfected, it transforms into steadfast remembrance (dhruvā smṛti). This remembrance then evolves into divine vision (dṛṣṭi), and the culmination of this vision leads to devotion (bhakti) and unwavering faith (nishtha).
It can be said that nishtha inherently contains knowledge (gnan). Nishtha can be considered a mature form of knowledge, but knowledge does not completely encompass nishtha. Just because knowledge has been attained, it cannot be said that complete nishtha has been achieved. Once nishtha is formed, it cannot be retracted by the devotee. Their mind, bound to the lotus feet of Bhagwan, will not waver, even if Bhagwan Himself wishes to make them falter.
When Parvati was performing austerities to attain Shiva, the Saptarishi, at Shiva’s behest, came to test her. They tried to shake her resolve, criticizing Shiva and offering her the prospect of a better match, like Vishnu. Parvatiji responded, “What you say may be true since you are my well-wishers, but now it is too late. Even if I wanted to turn my mind away from Shiva, I can no longer do so. Had you told me earlier, I would have considered it, but now, ‘Koti janm lag ragad hamari, barau Shambhu nat rahu kumari’ (Even if I have to go through countless births, I will remain dedicated to Shambhu; if not, I will remain unmarried).” Such a state of bhavna and surrender is called nishtha.
Maharaj asks: When does such nishtha in Bhagwan and Sant develop? It arises from the spiritual impressions of past lives. Maharaj says that those who have attained Bhagwan and His Santo in previous lives and served them, alone develop such firmness in this life. If there is doubt in the mind, it indicates that the reverence is new in this life. If one now cultivates bhavna and surrender, it will ripen into nishtha in this very life, or if it progresses slowly, it will bear fruit in the next life. But one should remain firm in faith, knowing that the cycle of birth and death will not claim them.In this Vachanamrut, special emphasis is placed on having deep bhavna for the Sant. For those who lack nishtha in their spiritual practice (sadhana), it is clear that they also lack nishtha in the ultimate goal (sadhya). Having faith and nishtha in the means (sadhana) is a sign of having nishtha in the goal (sadhya). Someone who lacks dedication and nishtha in their efforts or business doesn’t truly have a hunger for wealth; if they appear to, it is driven by unethical desires. Their talent is weak, lacking true hunger for success, just as someone without spiritual hunger lacks nishtha in Bhagwan. True Santo and devotees who inspire nishtha in Bhagwan are essential. If one lacks bhavna and nishtha in them, then they surely lack it for Bhagwan as well. If it appears otherwise, it is either pretentious or incomplete. A sincere aspirant who pours their life into their spiritual practices will alone have true nishtha in the ultimate goal. Therefore, this Vachanamrut considers bhavna for the Sant as nishtha, and this is termed Param Kalyan.