Gadhada I-39

Those Possessing the Nirvikalp or Savikalp State

On Mahā sudi 3, Samvat 1876 [18 January 1820], Shriji Mahārāj was sitting on a large, decorated cot on the platform under the neem tree in front of the mandir of Shri Vāsudevnārāyan in Dādā Khāchar’s darbār in Gadhadā. He was wearing a white khes and had covered Himself with a white cotton cloth. He had also tied a white pāgh around His head, from which tassels of yellow flowers were dangling. Bunches of white and yellow flowers had been placed upon His ears, and He was also wearing garlands of yellow flowers around His neck. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Shriji Mahārāj then asked a question to a Vedānti Brāhmin who was sitting in the assembly, “You claim that in reality only Brahma exists. Furthermore, you say that with the exception of that Brahma, jivas, ishwars, māyā, the world, the Vedas, the Shāstras and the Purāns are all illusory. I can neither understand this concept of yours, nor can I accept it. Therefore, please answer what I ask you and do so by citing only the Vedas, the Shāstras, the Purāns, the Smrutis or the Itihās scriptures. If, however, you reply quoting the words of some inauthentic scripture, then I will not accept your answer. But, since I have absolute faith in the words of Vyāsji, I will be able to accept your reply if you reply quoting his words.”

The Vedānti then attempted to reply using various arguments, but because Shriji Mahārāj raised doubts, the question remained unanswered.

Thereupon, Shriji Mahārāj said, “Please listen as I answer that question Myself. There are two different states of those who have become muktas by worshipping God. For example, a person standing atop Mount Meru sees everything in the vicinity of Meru distinctly - the other mountains, trees, as well as the ground that supports the mountains and the trees. Similarly, those enlightened muktas who have attained savikalp samādhi see jivas, ishwars, māyā, and their supporter, Brahma, as being distinct from each other. A person standing atop Mount Lokālok, however, sees everything in the vicinity of Mount Lokālok - the other mountains and trees, etc. - as being one with the ground, but he does not see them as being distinct. Similarly, those great muktas who have attained nirvikalp samādhi see jivas, ishwars and māyā as being one with Brahma - but they do not see them as distinct entities.

“In this way, there are two differing states of muktas, and it is due to their differing states that everything is viewed as being either satya or asatya. The words of those who have attained the savikalp state are noted in the Vedas, the Shāstras, the Purāns, etc., and they describe all of those entities as being satya. However, the words of those who have attained the nirvikalp state describe all of those entities as being asatya. In reality, however, they are not asatya. They are only described as being asatya because they cannot be seen due to the influence of the nirvikalp state.

“For example, there is no night for a person sitting in the chariot of Surya; but for those on earth, there is both day and night. Similarly, from the viewpoint of a person who has attained the nirvikalp state, all of those things do not exist, whereas according to others, they do exist. So, if one interprets ‘Brahma’ in this manner, then there will never be any contextual inconsistencies in the statements of the scriptures; but if one does not, then inconsistencies will arise. Furthermore, if a person, without having understood these inconsistencies and without having attained that nirvikalp state, relying solely on words learned from the scriptures, propound the existence of Brahma alone, claiming that the guru, the disciple, jivas, ishwars, māyā, the world, the Vedas, the Purāns, the Shāstras are all imaginary, then he is extremely foolish. Ultimately, such a person will be consigned to narak.”

Having answered the question, Shriji Mahārāj ended by asking the Brāhmin, “Now, if you have any doubts in what I have just said, please say so.”

Thereupon the Vedānti Brāhmin replied, “O Mahārāj, O Lord, O Swāmi! You are God, and You have manifested for the liberation of the entire world. The explanation You have given is of course precise. There is no room for any doubt whatsoever.” So saying, he became extremely pleased, and forsaking his misconceptions, he became a disciple of Shriji Mahārāj.

On Maha sudi 3, Samvat 1876 [18 January 1820], Shriji Maharaj was sitting on a large, decorated cot on the platform under the neem tree in front of the mandir of Shri Vasudevnarayan in Dada Khachar’s darbar in Gadhada. He was wearing a white khes and had covered Himself with a white cotton cloth. He had also tied a white pagh around His head, from which tassels of yellow flowers were dangling. Bunches of white and yellow flowers had been placed upon His ears, and He was also wearing garlands of yellow flowers around His neck. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Shriji Maharaj then asked a question to a Vedanti Brahmin who was sitting in the assembly, “You claim that in reality only Brahma exists. Furthermore, you say that with the exception of that Brahma, jivas, ishwars, maya, the world, the Vedas, the Shastras and the Purans are all illusory. I can neither understand this concept of yours, nor can I accept it. Therefore, please answer what I ask you and do so by citing only the Vedas, the Shastras, the Purans, the Smrutis or the Itihas scriptures. If, however, you reply quoting the words of some inauthentic scripture, then I will not accept your answer. But, since I have absolute faith in the words of Vyasji, I will be able to accept your reply if you reply quoting his words.”

The Vedanti then attempted to reply using various arguments, but because Shriji Maharaj raised doubts, the question remained unanswered.

Thereupon, Shriji Maharaj said, “Please listen as I answer that question Myself. There are two different states of those who have become muktas by worshipping God. For example, a person standing atop Mount Meru sees everything in the vicinity of Meru distinctly - the other mountains, trees, as well as the ground that supports the mountains and the trees. Similarly, those enlightened muktas who have attained savikalp samadhi see jivas, ishwars, maya, and their supporter, Brahma, as being distinct from each other. A person standing atop Mount Lokalok, however, sees everything in the vicinity of Mount Lokalok - the other mountains and trees, etc. - as being one with the ground, but he does not see them as being distinct. Similarly, those great muktas who have attained nirvikalp samadhi see jivas, ishwars and maya as being one with Brahma - but they do not see them as distinct entities.

“In this way, there are two differing states of muktas, and it is due to their differing states that everything is viewed as being either satya or asatya. The words of those who have attained the savikalp state are noted in the Vedas, the Shastras, the Purans, etc., and they describe all of those entities as being satya. However, the words of those who have attained the nirvikalp state describe all of those entities as being asatya. In reality, however, they are not asatya. They are only described as being asatya because they cannot be seen due to the influence of the nirvikalp state.

“For example, there is no night for a person sitting in the chariot of Surya; but for those on earth, there is both day and night. Similarly, from the viewpoint of a person who has attained the nirvikalp state, all of those things do not exist, whereas according to others, they do exist. So, if one interprets ‘Brahma’ in this manner, then there will never be any contextual inconsistencies in the statements of the scriptures; but if one does not, then inconsistencies will arise. Furthermore, if a person, without having understood these inconsistencies and without having attained that nirvikalp state, relying solely on words learned from the scriptures, propound the existence of Brahma alone, claiming that the guru, the disciple, jivas, ishwars, maya, the world, the Vedas, the Purans, the Shastras are all imaginary, then he is extremely foolish. Ultimately, such a person will be consigned to narak.”

Having answered the question, Shriji Maharaj ended by asking the Brahmin, “Now, if you have any doubts in what I have just said, please say so.”

Thereupon the Vedanti Brahmin replied, “O Maharaj, O Lord, O Swami! You are God, and You have manifested for the liberation of the entire world. The explanation You have given is of course precise. There is no room for any doubt whatsoever.” So saying, he became extremely pleased, and forsaking his misconceptions, he became a disciple of Shriji Maharaj.