Homage to Smt Hemlata Joshi

(Who translated Tulas Amm’s Atmaspuran and Sadguru Sthavan from Marathi to English)

Introduction

Paying Homage to Smt. Hemlata Joshi

Strange indeed are the mysterious ways of Mahavatar Bhagavan Nityananda. For a long time, I carried within me a deep yearning to translate the sacred Marathi bhajans composed by Tulas Amma, such as Atma Spuran and Sadguru Stavan, into English. These bhajans, brimming with devotion and divine insight, deserved to be shared with seekers far and wide. Yet, I found myself at a loss. I lacked proficiency in both Marathi and English, and the task seemed daunting.

Despite my longing, the work remained suspended, resting silently within my heart as an unfulfilled Sankalpa. But the Lord never ignores sincere prayer. When the time was ripe, my inner call was answered — not through any planning of mine, but through the divine design of Bhagavan Himself.

It was then that I was led to Nidhi, a fellow devotee and instrument of grace. Through her, I was introduced to Smt. Hemlata Joshi — a name I had not known before, but who turned out to be the most fitting soul for this sacred Seva.

In such spiritual endeavours, mastery over language, while helpful, is not the foremost qualification. What truly matters is Adhikar — the inner eligibility granted by the blessings of a Sadguru. Only one who has received the touch of divine grace can convey the bhava (feeling), the tattva (essence), and the rasalila (divine play) hidden within these verses.

Smt. Hemlata Joshi is such a one, hailing from a sacred lineage touched by the light of the saints. She is the great-granddaughter of the revered Shri Nana Nimonkar-Deshpande, a close and beloved devotee of Shree Sai Baba of Shirdi. Who better than her, steeped in the living current of Sadguru Kripa, could undertake this divine labour of love?

With great humility, she embraced the work and gave life to Tulas Amma’s bhajans in English, preserving their soul while making them accessible to devotees across languages and geographies. This was no ordinary translation — it was a spiritual transmission.

In bowing before her Seva, I bow also before the divine will of Bhagavan, who arranges everything perfectly in His own time. My heartfelt gratitude and homage to Smt. Hemlata Joshi — a true daughter of the Parampara, and a torchbearer of devotion and Guru Kripa.

 

From a young age, I held a deep yearning in my heart to have the bhajans composed by Shree Tulas Amma translated from Marathi into English. These soulful compositions, which we sing daily in our homes, are not merely devotional songs—they are living expressions of profound spiritual experience, arising from the divine realisation of the Self. I often felt that the radiant light of these bhajans should not remain confined to those who understand Marathi alone. English-speaking devotees, too, I felt, deserved the opportunity to immerse themselves in their beauty, depth, and spiritual significance.

While the aarti composed by the late Shri Balkrishna Maskar has gained widespread recognition among Bhagavan Nityananda’s devotees, our family—the Shenoy family—has always remained deeply devoted to the aarti and bhajans authored by Tulas Amma. These songs have been an integral part of our daily worship and inner connection with Bhagavan. They are not just sung; they are lived and felt.

Bhagavan Nityananda Himself once declared, “The bhajans written by Tulas Amma come from her heart, inspired by the divine experience of her Self. One must sing them daily.” These powerful words affirmed what we already knew in our hearts—that Tulas Amma’s compositions were born not from intellect, but from Atmabhava, the direct realization of the Supreme. With Bhagavan’s words as our guiding light, our family has lovingly preserved and sung her bhajans as a sacred offering in our daily puja.

The core of Tulas Amma’s bhajans is Guru Krupa Yog—the Yoga of the Guru’s Grace. Her songs do not merely describe the Guru; they reveal Him. In her bhajans, she describes her Sadguru, Bhagavan Nityananda, as none other than the embodiment of the Supreme Consciousness. One of the profound truths spoken by Bhagavan was: “Nityananda is not a name, it is a state.” This essence is felt in every syllable of her compositions. Her verses reflect not only devotion, but the direct experience of Advaitic truth, expressed through the simplicity and purity of bhakti.

When I first set out to translate these bhajans, I faced many obstacles—linguistic challenges, emotional nuance, and the challenge of capturing the spiritual fervor in another language. For a while, the task felt overwhelming. But I turned to Bhagavan with a prayerful heart, seeking His guidance, surrendering the seva to Him. And as always, Bhagavan responded—not with words, but with Grace.

Through what can only be described as divine orchestration, I was connected to a devotee named Nidhi, whose dedication and humility touched me deeply. She volunteered to assist in this seva and soon connected me to Shri Mukesh Tolani. It was through Mukeshji that I came into contact with Smt. Hemlata Joshi.

At first, I wondered why Bhagavan had chosen Hemlataji for this sacred work, especially since she was primarily a devotee of Shree Mahavatar Babaji and Shree Shirdi Sai Baba. But soon, I discovered that she was the great-granddaughter of the Late Nanasaheb Nimonkar, a direct and intimate devotee of Shree Sai Baba of Shirdi. Nanasaheb Nimonkar is even mentioned in the sacred text Sai Satcharitra. When I learned this, all doubts vanished. It became abundantly clear—Bhagavan had chosen someone whose spiritual lineage was itself rooted in the Guru Parampara.

Hemlataji’s deep spiritual roots, along with her scholarly command of both Marathi and English, made her divinely suited for this seva. She had already authored books on Shree Mahavatar Babaji and Shree Paramhansa Yogananda, and her ability to perceive the bhav behind each verse was remarkable. With great devotion and sincerity, she translated Tulas Amma’s bhajans—preserving not just their meaning, but their soul.

In 2014, the work was completed, and the book of translations was published—a gift to the global community of Bhagavan Nityananda’s devotees.

As Hemlataji later shared with me, her family’s connection to sacred tradition runs deep. On the holy festival of Ramnavami, the honour of hoisting the flag at Shirdi was entrusted to the Nimonkar family—an honour that continues to this day, upheld by her brother. To know that someone from such a noble lineage had completed the translation felt like Bhagavan’s silent confirmation that this seva had unfolded just as it was meant to.

In the end, what began as a personal desire became a divine task, fulfilled entirely through Guru Krupa. As always, Bhagavan Nityananda guided each step—not through overt instruction, but through the quiet unfolding of Grace.

The Flag that the Nimonkar Family hoist at Shirdi

Shri Nana Saheb Nimonkar: A Pillar of Faith in Sai Baba’s Divine Mission

Among the many blessed devotees of Shri Sai Baba of Shirdi, Shri Nana Saheb Nimonkar stands out as a soul specially chosen to serve, witness, and partake in Baba’s divine leela. A close companion and devotee, Nana Saheb’s name is woven intricately into the very fabric of Sai Baba’s sacred narrative, appearing repeatedly throughout the Shri Sai Satcharitra and other authoritative sources such as Arvachin Bhakta Va Sant Leela Amrut by Shri Das Ganu Maharaj.

Guided by the Master: A Spiritual Turning Point

Das Ganu Maharaj, in his profound writings (Arvachin Bhakta Va Sant Leela Amrut), recounts an episode where Nanasaheb Nimonkar and Chandorkar, two stalwarts of Sai devotion, approach Baba and say with humility and resignation,
“He Sai Maharaja Samartha, Pure ata ha Sansar” —
Oh, Master Sai Maharaj, we surrender this worldly life at your feet.

This statement encapsulates their state of inner renunciation and trust in Baba’s supreme guidance. It reflects the sacred bond of spiritual surrender that Baba’s devotees shared with him — one of complete faith, childlike dependence, and divine intimacy. I share an incident with context, emotional depth, and philosophical clarity, while staying faithful to Dasganu Maharaj’s devotional spirit and the teaching style of Shri Sai Baba.

Shri Nanasaheb Nimonkar and Shri Chandorkar, two of Shri Sai Baba’s most steadfast and beloved devotees, once approached their Master with hearts heavy with disillusionment. Having deeply contemplated the nature of worldly life, they were no longer enchanted by the fleeting pleasures it offered. Their minds had matured in sadhana, and their inner vision had begun to turn away from samsara and toward the eternal.

Dasganu Maharaj, in his work “Arvachin Bhakta Va Sant Leela Amrut,” lovingly recounts this remarkable moment when these noble seekers laid bare their anguish at the feet of the Divine Sadguru of Shirdi.

Falling at the lotus feet of Shri Sai with deep reverence, they prayed in a verse steeped in spiritual desperation and philosophical insight:

“He Sai Maharaja Samartha, Pure ata ha Sansar!
Avaghee Shastre Sansarashee | Nissar ahe mhanati|
Ya prapanchroop Shrunkhaleshee | Todi Satvar Deenbandho|
Jojo Sukhache hav dharavee | To to Dukhkhachi Swaree Vavee |
Asha Satavi Nachavee | Thai thai amhala |
Shodhoo jata Sansarat | Sukhacha na lesh satya |
Amhi Kantalalo tayaprat | Nako Sumbandh tyacha!!”

Translation:

“O Sai Maharaj Samartha, we are weary of this worldly life. All the Shastras declare that worldly life is ultimately futile, insipid, and lacking true essence. This world is a chain that binds us — please, O Compassionate One, break it for us swiftly! The more one tries to enjoy happiness in it, the more one is met with sorrow and pain. False hopes and desires continuously delude us, making us dance helplessly to their tune. We search for happiness in this world, but in truth, not even a trace of it is found. We are tired of it, disillusioned — we want no further association with this entanglement!”

This was not a cry of escapism, but a moment of awakening — a soul’s yearning to transcend illusion and realise the eternal.

Hearing this, Sai Baba did not respond with solemnity or severity. Instead, he laughed heartily — not out of mockery, but with the deep joy of a Guru witnessing the growth of his disciples.

Then, in his usual cryptic yet profoundly compassionate way, he said:

“Oh, so this is the subject that has captured your attention today? Why this sudden urge for renunciation?”

He acknowledged the truth of their feelings but lovingly reminded them that their understanding, while sincere, was still incomplete.

“Yes, what you say is true — samsara is indeed full of delusion and sorrow. But this is not the whole truth. You must understand: as long as you are in this human body, you must pass through the responsibilities and natural stages of human life. These are not punishments, but part of the Divine Order. You are born into this world to fulfill certain karmas, to serve, to grow, and to purify yourselves through experience and surrender.”

Sai Baba emphasised that mere rejection of the world is not liberation. What matters is how one lives within the world — with detachment, dharma, and devotion. Even he, the Avadhuta who was beyond body and mind, still played out his role in the drama of life with compassion and equanimity.

He told them, in essence:

“Don’t be in a hurry to abandon the world. Instead, live in it with wisdom, as one who knows the world is not the goal. Fulfill your duties with a pure heart, and let go of expectations. Real renunciation is not outer abandonment, but inner detachment. Do what is yours to do, and surrender the fruits to God. That alone leads to liberation.”

This beautiful dialogue between Sai Baba and his devotees reflects his unique teaching method — not by dry precepts, but by awakening insight through love, humour, and piercing truth.

He did not allow his devotees to fall into extremes — neither into indulgence nor premature renunciation. Instead, he guided them gently to walk the razor’s edge of life, grounded in the knowledge that the world is a leela (divine play), and that through devotion and selflessness, one can pass through it untouched, like the lotus in water.

This event exemplifies Sai Baba’s central teaching: “Be in the world, but not of it.”
Just as Krishna advised Arjuna in the Gita — not to run away from the battlefield, but to perform his duty as an instrument of the Divine — Sai Baba gently directed Nanasaheb and Chandorkar to walk the path of spiritual wisdom while remaining true to the roles given to them by the Divine.

I have shared at the end of this post, what Smt Hemlat Joshi described me in detail.

Rama Navami Celebrations – Nimonkar Family’s Sacred Duty

One of the most notable contributions of Nana Saheb Nimonkar’s lineage is their continued service in the Rama Navami celebrations initiated by Sai Baba himself in 1911. This grand festival is chronicled in multiple chapters of the Sai Satcharitra (notably Chapters 6, 25, and 37), and it holds immense historical and devotional value.

Each year, two ceremonial flags — one green (provided by the descendants of Damu Anna Rasne) and one embroidered (supplied by the Nimonkar family) — are carried in a joyous procession and hoisted atop Dwarakamai, Baba’s sanctified abode.

These flags, symbols of unity and divine celebration, are first placed on Baba’s Samadhi with reverence and Aarti is offered. Then, accompanied by drums, devotional singing, and enthusiastic devotees, they are paraded through Shirdi before being fixed at Dwarakamai. This practice, steeped in spiritual tradition, continues to this day — a living legacy of the Nimonkar family’s seva.

Intimate Moments of Devotion: Nana Saheb and Baba

The Shri Sai Satcharitra contains several touching references to Nana Saheb’s closeness to Baba:

  • Chapter 12 (Ovis 56–83): Nana Saheb’s wife, Jayaji, faces a dilemma about travelling on Amavasya. Baba’s compassionate guidance—granting her permission to stay in Belapur for four days—brings peace to both her and Nana. Baba meets her near Sathewada, and his casual yet profound instructions resolve the issue, showing how intimately he cared for the lives of his devotees.

  • Chapter 20 (Ovi 50): Baba addresses Nana lovingly as “Matare Kaka”, indicating a deep familial affection and recognition of Nana’s age and stature.

  • Chapter 23 (Ovis 40–41): When Shama (Madhavrao Deshpande) is bitten by a snake, Nana, standing firm in his faith, advises taking Baba’s Udi rather than going to other deities. His unwavering devotion is evident, although Shama runs directly to Baba, who miraculously saves him.

Seva with Bhava: Distribution of Prasad and Cooking in Dwarakamai

In Chapters 38 (Ovi 158, 169–170), we find a beautiful depiction of how Nana Saheb Nimonkar and Shama used to distribute the sacred Naivedya food in Dwarakamai after it had been blessed by Baba. Each day, devotees brought offerings, which Baba consecrated and entrusted to Nana and Shama to distribute among the gathered souls. They considered this service their daily religious duty, performing it with love, humility, and utmost reverence — true Karma Yoga in action.

Similarly, in Chapter 29 (Ovi 157), Nana Saheb is asked by Baba to cook the Valpapadi (a type of flat bean) that was purchased as per the desire of Captain Hate. Baba ate only that vegetable the next day, a clear sign of his omniscience and his invisible hand in fulfilling the desires of his distant devotees.

The Final Moment: Nana at Baba’s Side

The most poignant reference to Nana Saheb appears in Chapters 43 & 44, where he plays a vital role during Sai Baba’s Mahasamadhi. As Baba’s body rests on Bayyaji Appa Kote Patil’s lap, Nana Saheb Nimonkar gently pours water into Baba’s mouth. The water flows out, and overwhelmed by the grief of impending separation, Nana shouts, “Oh Deva!” with a breaking heart. In response, Baba momentarily opens his eyes and utters the word, “Haa!” — a divine confirmation of presence, love, and grace to those gathered.

Chavadi Procession: Honouring Baba’s Majesty

In Chapter 37 (Ovi 189), during the Chavadi Procession, Nana Saheb is seen holding the white umbrella, shielding Baba from the sun — a gesture of service fit for a king. The pendants and tassels of the umbrella swirl in the air, reflecting the reverence and honor with which Baba’s form was carried through Shirdi.

Granting of Padukas: A Unique Blessing

In the Sai Sahasranamavali (Verse 521) composed by His Holiness Sri Narasimha Swamiji, a special mention is made of the granting of Holy Padukas by Sai Baba to Nana Saheb Nimonkar — a rare blessing symbolising spiritual inheritance and grace. These Padukas stand as sacred relics, carrying the touch and energy of Sai Baba himself, bestowed upon a worthy and beloved devotee.

Conclusion: A Life of Grace and Devotion

The life of Shri Nana Saheb Nimonkar is a radiant example of Guru Bhakti, seva, and divine companionship. From serving food in Dwarakamai to performing the final rites of devotion during Baba’s Mahasamadhi, from participating in festivals to receiving Baba’s personal blessings — every chapter of his life echoes Sai Baba’s omnipresence and the glory of divine service.

His story is not just a record in the Sai Satcharitra, but a timeless testimony of what it means to walk the spiritual path under the shelter of a Sadguru like Sai Baba.

Much can be learned from:  https://www.saiamrithadhara.com/mahabhakthas/nana_nimonkar.html

Late Shree Nanasaheb Nimonkar with Sai Baba

From Smt Hemlata Joshi,in a mail sent to me:

The profound dialogue between Shri Saibaba and his ardent devotees, Nanasaheb Nimonkar and Chandorkar. Let us further elaborate on this sacred interaction, drawing out its spiritual depth and relevance for a seeker’s journey:

The Lament of the Tired Seekers

Nanasaheb Nimonkar and Chandorkar, though immersed in spiritual inclination and learning, found themselves suffocated by the relentless grip of worldly life — the Sansar. Approaching Shri Sai Maharaj with folded hands and tired hearts, they offered a sincere plea for release:

“He Sai Maharaja Samartha, Pure ata ha Sansar!”

Avaghee Shastre Sansarashee | Nissar ahe mhanati|
Ya prapanchroop Shrunkhaleshee | Todi Satvar Deenbandho|
Jojo Sukhache hav dharavee | To to Dukhkhachi Swaree Vavee |
Asha Satavi Nachavee | Thai thai amhala |
Shodhoo jata Sansarat | Sukhacha na lesh satya |
Amhi Kantalalo tayaprat | Nako Sumbandh tyacha!!”

Their lament was not just emotional—it was philosophical. Drawing from the wisdom of the Shastras, they declared the world as ultimately “nissar”—empty, unfulfilling, illusory. Their heartfelt cry reflected a soul’s exhaustion from the repetitive dance of hope and disappointment. They begged for the Guru’s grace to “break this chain”, this seeming bondage of existence.

Sai Baba’s Divine Smile

Shri Sai Baba did not react with condemnation or with an immediate solution. Instead, he laughed heartily—not in ridicule, but with the loving knowingness of a true Sadguru. His laughter was the mirror of Truth, showing the two devotees that their pain, though valid, was rooted in a partial understanding.

He responded gently but powerfully:

“So, today you suddenly feel the burden of Sansar? Yes, what you say is true… but not the whole truth.”

Revealing the True Nature of Sansar

Sai Baba offered a dispassionate yet compassionate tattvic analysis of Sansar. He said:

“You speak of escaping this life, but understand this clearly: You are Sansar.”

The worldly life is not just external—the home, family, wealth, or duties. It is deeply internal:

  • The eyes that crave form,

  • The ears that hunger for sound,

  • The mind that spins in thoughts,

  • The ego that claims identity—

  • The vasanas that cling and re-emerge life after life.

He explained that Sansar is not an accident. It is your own creation, born of:

  • Sanchita karma: accumulated karma of many lives,

  • Prarabdha karma: destiny unfolding in this life,

  • Kriyamana karma: actions done now, sowing future seeds.

Just as one cannot escape their shadow while the sun shines, one cannot escape Sansar while in a body. Sai reminded them:

“Even I, in this body, am part of this Sansar.”

The Purpose Behind the Pain

Yet, Sai’s teaching was not fatalistic—it was liberating. He revealed the corrective value of Sansar. The very pain and struggle are tools for purification, designed by Divine law to chisel the soul toward Moksha.

He did not ask the disciples to flee from life, but to transform their attitude:

  • Accept life not as bondage, but as sadhana.

  • See every event as a karmic unfolding, not punishment.

  • Know that suffering is not a failure, but a grace if met with faith.

He instructed them to be cheerful, be grateful, and above all, be patient.

Practical Vedanta for Householders

Sai Baba then delivered a profoundly practical code of living, in beautiful Marathi verse:

“Pari aliya sampatti, apan vave namra ati…”

Translated and elaborated, his teaching became a manual of how to live in the world, but not of it:

  1. Humility in prosperity – Let wealth not breed arrogance. Be like the grass bowing before the wind.

  2. Reverence for saints – Seek the company of the good and the wise. Their presence alone purifies.

  3. Simplicity in charity – Give according to your means. Avoid debt or flashy giving. Real giving is without ego.

  4. Fulfil your duties – But never claim doership. The body acts, but God is the karta.

  5. Surrender the fruits – Offer all results at God’s feet. Remain untouched like the lotus in muddy waters.

This is Karma Yoga in its highest form.

The Awakening of Nimonkar and Chandorkar

Hearing these divine teachings from their beloved Sai, a veil lifted from the eyes of Nimonkar and Chandorkar. What they had mistaken as bondage, they now saw as an opportunity for liberation. They were not trapped—they were being shaped.

With tears of gratitude, they bowed at the sacred feet of the Guru, their hearts soaked in surrender.

“Brahmanandam param sukhadam… Sagurum tam namami”

The ultimate bliss, the unmoving witness, the dispeller of duality, the one pointed to by Vedanta – That Guru, I bow to.

Conclusion: The Eternal Relevance of Sai’s Wisdom

Sai Baba did not preach escapism; he taught illumined engagement. His message to the tired seeker is:

“Do not fear Sansar. Do not curse it. Use it. Pass through it with faith, humility and surrender. Let it purify you. And when the time is ripe, liberation will come—not by escape, but by transcendence.”

This immortal dialogue, preserved by Shri Dasganu Maharaj, is a lamp for every spiritual aspirant.

Shri Sai Maharaj Samartha, bless us with the strength to walk this path with joy and surrender.
Let us live with responsibility and die in freedom.

Om Sai Ram.

—Prof. Hemlata Joshi

(Nimonkar- Deshpande)

Late Nanasaheb Nimonkar’s Great Granddaughter

Smt Hemlata Joshi with the Flag hoisted by Nimonkar Family

 

 

Smt Hemlata Joshi holding the book with Bhagavan Nityananda Samadhi Shrine in the background