Asserted Topics:
The six types of nishchay (faith) in Bhagwan.
Main Points:
- The primary difference between savikalp (conditional faith) and nirvikalp (unconditional faith) lies in the presence of identification with the body (dehbhav) or the soul (atmbhav).
- The distinction between the highest, moderate, and lowest levels is due to varying degrees of understanding Bhagwan’s greatness.
Commentary:
This Vachanamrut explains the six types of nishchay (faith). There are two main types of nishchay: one is savikalp nishchay (conditional faith), and the other is nirvikalp nishchay (unconditional faith). Establishing a connection between the intellect or the soul (jiv) and Paramatma is called nishchay. Even in worldly matters, we use language in this manner. For example, a divine soul, a virtuous person, or someone who is not yet a devotee of the Satsang hears of Bhagwan’s greatness, ties a kanthi (sacred thread), and accepts Maharaj’s refuge. When this happens, a connection with Maharaj is established. This is an external process. However, nishchay is an internal process, happening within the antahkaran (inner faculties) and the jiv. Thus, establishing one’s relationship with Paramatma, attaching the appropriate sense of belonging, or fostering a sense of closeness with Him, is called nishchay.
There are two primary types of nishchay: savikalp and nirvikalp. Kalp means bodily identification or physical assumptions. When these are involved, it is called savikalp. The main difference between savikalp and nirvikalp nishchay is that savikalp nishchay carries the identification with the body along with the relationship with Bhagwan. Therefore, it is termed savikalp nishchay. On the other hand, when bodily identification becomes secondary or disappears entirely, and the connection with Maharaj is established solely through the understanding of being one with Brahm (supreme consciousness), it is called nirvikalp nishchay.
In savikalp nishchay, the mumukshu (seeker of liberation) or spiritual aspirant holds a strong sense of identification with the body, so their perception remains predominantly focused on the body. As a result, they project this identification onto Paramatma as well. Thus, their connection with Paramatma involves bodily identification, lowering the relationship’s spiritual depth. It increases the likelihood of doubts arising, which weakens the connection and transforms it into savikalp. However, when there is no bodily identification and there is pure contemplation of being one with Brahm, the factors disrupting the connection with Bhagwan are significantly minimized or even eliminated. This strengthens the relationship or nishchay and elevates it to the level of nirvikalp.
In savikalp and nirvikalp nishchay (faith), there are three subcategories: uttam (highest), madhyam (moderate), and kanishth (lowest). Thus, there are a total of six distinctions. The primary reason for the difference between savikalp and nirvikalp lies in the identification with the body (dehbhav) versus the state of being one with Brahm (supreme consciousness). Similarly, the divisions of uttam, madhyam, and kanishth depend on how much or how little one understands the greatness of Paramatma (God). The greater the understanding of His greatness, the less likely the faith will falter. Consequently, this degree of faith is considered to be of a higher order.
In savikalp nishchay, as long as a person sees vices like lust, anger, greed, indulgence, pride, etc., in Bhagwan that are comparable to those found in an ordinary person or oneself, the faith remains intact, meaning that the connection with Bhagwan continues. However, if these vices appear to be excessive, faith may falter. The individual reasons that since these faults are present in everyone, including oneself, Bhagwan’s greatness is still acknowledged. The mind does not struggle to accept this, as the person believes that Bhagwan possesses virtues greater than and beyond those of ordinary people. This is referred to as kanishth savikalp nishchay.
When double the amount of vices compared to an ordinary person are seen in Bhagwan, but faith still remains unshaken, it is referred to as madhyam savikalp nishchay. If, even when infinite faults are seen in Bhagwan compared to an ordinary person, the faith remains unshaken, it is called uttam savikalp nishchay. This is because the devotee believes that Bhagwan is the Karta (doer) of all, and therefore, the faults are perceived as inconsequential.
For example, if a wealthy person lives in our neighborhood and indulges in various luxuries, a virtuous individual does not harbor ill feelings toward them. Instead, they think, “He has earned it, Bhagwan has given it to him, and he enjoys it, so what’s wrong with that?” This reasoning prevents any negative feelings from arising. Similarly, when our sister or daughter gets married and goes to her in-laws, and her brother-in-law or sister-in-law teases her, we may become aware of it, yet our minds find peace, thinking, “It is part of their family life, so what?” We understand their family dynamics and do not develop any negative feelings toward them. Instead, seeing their harmonious interactions gives us joy and satisfaction, as we know they live peacefully in their household.
In uttam savikalp nishchay (highest conditional faith), even if the devotee sees twice as many faults in Bhagwan compared to an ordinary person, he maintains his faith by understanding the greatness of Paramatma. He learns to mentally process and reconcile these perceived faults while keeping his faith unwavering. In uttam savikalp nishchay, even if infinite faults are seen, the devotee mentally digests them and remains steadfast in his faith.
In nirvikalp nishchay (unconditional faith), the devotee lives with a sense of being one with Brahm, and thus, he remains untouched by any faults. Because of Bhagwan’s grace, such faults do not affect him. By understanding Bhagwan’s even greater glory, he perceives Bhagwan as utterly unstained. This is called kanishth nirvikalp nishchay (lowest unconditional faith). Although uttam savikalp nishchay and kanishth nirvikalp nishchay are very close in nature, the fundamental difference is that in savikalp, the devotee comprehends Bhagwan’s greatness and sees Him as the creator and destroyer of the universe. However, due to the identification with his own body, the devotee believes that Bhagwan still enjoys the pleasures of the senses.
In kanishth nirvikalp nishchay, the devotee does not view Bhagwan through the lens of sensory enjoyment. He perceives Bhagwan as unstained, like Akash (space). As Maharaj explains elsewhere in the Vachanamrut, Bhagwan’s nature is like gold, which is inherently different from other metals. When another metal is mixed with dirt, it becomes part of the dirt. But gold does not corrode or lose value because it is of a completely distinct nature. Similarly, Bhagwan is of a different nature from sadhaks, muktas, devtas, and rishis. Just as ordinary iron rusts but stainless steel does not, the difference between uttam savikalp and kanishth nirvikalp is like the difference between stainless steel and gold. While stainless steel may not rust, it is still steel, whereas gold is of a completely different nature, with no possibility of corrosion. This is the fundamental difference in the understanding between uttam savikalp and kanishth nirvikalp.
Even after reaching the level of nirvikalp nishchay, Maharaj explains that as the devotee continues in bhajan (devotion) and upasana (worship) of Bhagwan, his vision becomes more subtle, and his understanding of Bhagwan’s greatness grows infinitely. As the devotee’s strength and power increase, the swami-sevak (master-servant) relationship with Bhagwan becomes firmer. The devotee with madhyam nirvikalp nishchay resides in Shwetdweep, and like the liberated souls there, worships Vasudev Bhagwan. On the other hand, one who attains oneness with Akshar (the divine abode) and worships Maharaj as Purushottam—the supreme entity above all, including all avatars—has the understanding of uttam nirvikalp nishchay. All devotees with nirvikalp nishchay maintain a sense of oneness with Brahm, but as their strength increases, their level of nishchay rises higher. The driving factor behind this elevation is the renunciation of subtle desires.
When dividing the elements of significance in the perspectives of savikalp and nirvikalp, they can be categorized into two main sections. The first consists of the gross, worldly defects such as lust, greed, indulgence, and similar vices, which are carried by the five gross sense objects (panch vishay). Even after the devotee overcomes these gross sense objects and advances to a higher spiritual level, a subtle importance is still given in the intellect to power, authority, wealth, etc. Just as the gross sense objects captivate the jiv, attracting it with taste and pleasure, even after renouncing these gross objects, a subtle attraction remains towards power, wealth, or at the very least, a desire for recognition and significance. These are subtle sense objects. Such subtle desires prevent progress in nirvikalp nishchay or the state of nirvikalp. Just as the five gross sense objects are the primary obstacles in savikalp, these subtle desires, such as the desire for power, recognition, or wealth, along with their taste and pleasure, obstruct the recognition of Bhagwan’s subtle greatness in nirvikalp nishchay. Therefore, these five subtle sense objects are far more dangerous than the gross panch vishay because they only catch the attention of advanced aspirants, uttam devotees, and saints. Ordinary devotees are not particularly affected by these subjects.
Explaining the distinctions in nirvikalp nishchay, Sadguru Gopalanand Swami says (Prakaran 3, Va. 31) that the liberated souls in Badrikashram possess kanishth nirvikalp nishchay. Meanwhile, the Akshar muktas have uttam nirvikalp nishchay (Prakaran 2, Va. 2, 3, 4). In certain situations, those with kanishth nirvikalp nishchay may see the greatness or power of Vairatpurush or Sankarshan during adverse times and feel an increased sense of significance. Though they eventually recognize Bhagwan’s supreme greatness and overcome this sense of importance, the subtle sense of significance within themselves still binds them, preventing them from advancing further in their spiritual level.
Those with madhyam nirvikalp nishchay may experience a sense of importance when they witness the divine greatness of the Mahapurush. However, in uttam nirvikalp nishchay, the devotee’s mind remains completely focused on Shreeji Maharaj’s form alone and cannot conceive of anything else. Sadguru Gopalanand Swami’s teachings in Prakaran 2, Va. 1–4, and Prakaran 3, Va. 31, explain this in detail from different perspectives.
Then, Chaitanyanand Swami asked, “How do these distinctions arise?” Maharaj replied that when a mumukshu (seeker of liberation) first approaches a Guru, the effects of desh (place), kal (time), sang (association), diksha (initiation), kriya (actions), mantra, and shastra (scriptures)—whether auspicious or inauspicious—along with the disciple’s level of mild or intense faith, cause distinctions in nishchay. Therefore, one should serve in good conditions such as desh (place), and seek a Guru who is both virtuous and calm, meaning one who is free from inner enemies and is capable. Even if, due to certain circumstances, one’s nishchay is of a lower degree, if the aspirant develops intense faith, serves in superior conditions, and meets an excellent Guru, then supreme nishchay can be attained. Otherwise, through practice, this supreme nishchay may be attained in a future birth.