‘MOTHER’ – the Primal Guru ~

Bhagavan Nityananda: ‘MOTHER’ – the Primal Guru ~

Shree Nityananda Mauli

Bhagavan Nityananda’s teachings on the importance of the mother reflect a profound understanding of the foundational role that a mother plays in the spiritual journey of a seeker, or sadhak. He believed that the mother’s blessings (anugraha) are essential, as she is both the first guide and a divine presence in the seeker’s life. A mother not only nurtures the child physically but also imprints the earliest values, fostering qualities like patience, compassion, and resilience. Her influence extends far beyond childhood, shaping the sadhak’s initial understanding of love, discipline, and devotion.

By emphasizing that the mother is the “first Guru,” Bhagavan Nityananda recognized that she instills the initial impressions of dharma (righteous living) and cultivates the sensitivity necessary to perceive divinity in life. According to Vedantic thought, a sadhak’s success in spirituality depends heavily on bhava shuddhi, a purity and clarity of intention, which often begins with how one respects and serves their parents, especially the mother.

Bhagavan Nityananda’s insistence that we treat our mothers with love and care, “irrespective of how they are,” goes to the heart of unconditional respect and gratitude. He taught that one should honor one’s mother without judgment of her personality or actions, seeing beyond any surface limitations. This unconditional love and respect are, in fact, transformative, purifying the sadhak’s mind and deepening his capacity for devotion (bhakti), patience, and humility—all essential qualities for progressing in spiritual practice.

In honoring one’s mother, one also honors the universal principle of the Divine Mother, which represents the nurturing, sustaining, and compassionate aspects of the universe itself. For a sadhak, understanding this deep connection between one’s biological mother and the cosmic Mother becomes a step towards seeing divinity in all aspects of life, ultimately leading to the recognition of unity, or non-dual awareness, which is central to Bhagavan Nityananda’s teachings.

In Maharashtra, the tradition of addressing the Sadguru as Mauli—meaning “Mother”—carries deep spiritual and cultural significance, especially in the Warkari Sampradaya, a devotional movement dedicated to Lord Vitthal (Vithoba), revered as the Supreme Divine. For followers of this path, the Guru is not just a teacher or spiritual guide but a nurturing, protective, and compassionate presence akin to a mother. This sentiment is expressed through titles such as Dnyaneshwar Mauli for Sant Dnyaneshwar and Vithu Mauli for Lord Vitthal, underscoring their roles as loving, selfless guardians who guide devotees with maternal affection and unbounded grace.

Mauli, in Marathi, evokes the essence of a mother’s selfless love, tenderness, and willingness to endure any hardship for her children. By using this term, devotees place the Sadguru and the Divine at the heart of their lives as the ultimate caretakers, those who unconditionally support, guide, and embrace them. This maternal form of reverence is rooted in the teachings of Sant Dnyaneshwar and other saints of the Warkari Sampradaya, who stressed the values of humility, love, and surrender to God as a child would surrender to their mother. This spiritual mother-child relationship is a key aspect of devotion in Maharashtra, where each devotee, or Warkari, recognizes others as fellow children of Mauli, thus creating a bond of unity, respect, and shared purpose.

Sant Dnyaneshwar, often referred to as Dnyaneshwar Mauli, is revered not only as a saint but as the compassionate mother of the Warkari tradition. His commentary on the Bhagavad Gita, the Dnyaneshwari, is written with an affectionate tone, like a mother explaining life’s complexities to her children. Through his teachings, he imparts wisdom in a gentle, accessible way that resonates with all, making spirituality a deeply personal and intimate experience. Lord Vitthal, often called Vithu Mauli, is similarly seen as a benevolent mother figure who resides in Pandharpur to be close to his devotees, offering them solace, protection, and guidance.

This custom extends to the way Warkaris address one another as Mauli. This practice embodies a respect for the divine presence within each person, acknowledging that each soul is inherently connected to the Divine Mother. By calling each other Mauli, Warkaris reinforce their unity and mutual respect as spiritual siblings, bound by a shared devotion to God and Guru, who embody the divine mother’s qualities. This term, thus, goes beyond mere respect; it creates an egalitarian sense of family within the Warkari community, where everyone is a cherished child of Mauli, sharing the same spiritual lineage.

In essence, the title Mauli in Maharashtra’s devotional culture reflects a worldview where divine love is maternal, universal, and unconditional, drawing every individual into the fold of compassion and acceptance. Through this tradition, the Warkari Sampradaya instills a deep reverence for the Mother principle—whether in the form of Guru, God, or fellow devotees—transforming ordinary relationships into profound expressions of divine love.

The Shenoys were a large, joint Hindu family, all living under one roof—a close-knit setup where grandparents, parents, uncles, aunts, children, and cousins coexisted. While this arrangement had its advantages, it also came with its challenges. One of the significant issues was that the women in the household, particularly the mother-in-law and daughter-in-law, often clashed in a constant tug-of-war for authority. Sitaram’s wife and his mother were no exception, and their relationship was fraught with tension, both being very strong-willed individuals.

In a moment of frustration, Sitaram’s mother decided to leave their Mumbai home and return to her native town of Padubidri, in South Karnataka. Sitaram, unable to change her mind, found himself estranged from his mother, and the two stopped speaking.

During this period, Sitaram had long harboured a desire to build a home near his Guru, Bhagavan Nityananda, who was residing in Vajreshwari at the time, a kilometre away from Ganeshpuri. Bhagavan would often sit opposite the Vajreshwari Temple, near the samadhi shrines of Nath lineage saints like Machendranath and Gorakshanath. Recognizing Sitaram’s wish, Bhagavan recommended he build a house at this very location, and Sitaram secured the land on lease from the temple trustees. In addition to his house, Sitaram also planned to construct a motel to provide lodging for devotees visiting Ganeshpuri.

Shri Sitaram Shenoy

Before construction began, Sitaram visited Bhagavan at Ganeshpuri to invite him to the Bhumipujan (groundbreaking ceremony). Sitaram prostrated before Bhagavan and said, “Dear Deva, I have decided to construct my house and hotel as per your recommendation, opposite the Vajreshwari Temple. My one desire is that you, my Guru, grace the ceremony of Bhumipujan.” However, Bhagavan Nityananda had other plans. He instructed Sitaram, “Go and get your mother. She should be the one to grace the ceremony.”

Sitaram, stubborn like his mother, resisted. His ego would not allow him to reconcile with her, and he defiantly refused Bhagavan’s command. He countered, “You are my God, my Mother, my Guru—my everything. None other than you should grace this significant event in my life.” Despite Sitaram’s insistence, Bhagavan remained firm. “Your mother deserves this honour,” he repeated.

Still, Sitaram did not relent. In frustration, he declared, “If you do not accept my invitation, I will still proceed. I will keep your photograph at the ceremony and offer my respects to you alone while building the house.” Sitaram left Ganeshpuri in a huff, determined to go his own way.

At this point, one must understand the deep relationship between Bhagavan Nityananda and Sitaram Shenoy. Sitaram’s devotion to Baba was profound, so much so that he felt emboldened to challenge his Guru. He viewed Bhagavan as the most important person in his life. But Bhagavan’s love for Sitaram was even deeper than Sitaram realized. It was precisely because of this love that Bhagavan tolerated Sitaram’s outbursts. Bhagavan wanted Sitaram to overcome his ego and resolve the spiritual imbalance caused by his estrangement from his mother. He knew an important lesson awaited Sitaram.

The next day, Sitaram began the groundbreaking ceremony, placing Bhagavan’s photograph in a prominent position and offering prayers. However, the walls of the structure collapsed the very next morning. Undeterred, Sitaram had them rebuilt, only for them to collapse again. This cycle repeated for three consecutive days. Finally, Sitaram realized his mistake.

He rushed to Ganeshpuri, fell at Bhagavan’s feet, and confessed the events. He asked for Baba’s forgiveness for not heeding his advice. Bhagavan laughed as if already knowing the outcome. He explained, “Mother is the primal Guru. It is only with her consent and blessings that one can progress in both spiritual and worldly life. If you hurt your mother, no amount of penance will bring success in your spiritual journey. You must first honour her. Now that the construction has begun, invite her to your housewarming ceremony. Wash her feet, offer her a new sari, and start your life in your new home with her blessings.”

Sitaram completed the house, fetched his mother from Padubidri, and brought her to Mumbai with full honour. At Vajreshwari, he seated her at the centre of the house, performed her Pada Pooja (ceremony of washing feet), gifted her a sari, and prostrated at her feet, seeing her as an embodiment of Bhagavan. He then took her through every corner of the house to ensure her presence blessed the entire space.

From that day forward, Sitaram revered his mother as divine, performing her Pada Pooja regularly, a tradition that continues in his family to this day. Through this experience, Sitaram learned a vital truth: in the journey of life, the mother is the first and most essential Guru, whose blessings are indispensable for both worldly and spiritual success.