Nityaswaroop of Bhagavan Nityananda

Nityaswaroop of Bhagavan Nityananda

  Introduction

Bhagavan Nityananda, revered as an embodiment of the eternal and unchanging, transcends the limitations of time, space, and form. He exists in the state of “Nityaswaroop” — the Eternal Form — which embodies the essence of Supreme Consciousness. His divine presence is a manifestation of that which is infinite, ever-present, and beyond the cycles of birth and death.

In Vedantic philosophy, the concept of Swaroop denotes the inherent and unalterable nature of an individual or entity. For Bhagavan, His Swaroop is not confined to the physical body or the transient aspects of existence. Instead, it points to His timeless essence that permeates the universe. The title Nitya signifies ‘eternal,’ reflecting Bhagavan’s formless and ever-present reality, which remains unaffected by the flux of the material world.

Bhagavan Nityananda’s Nityaswaroop is the symbol of perfect stillness, akin to the tranquil depth of the ocean, untouched by surface waves. While His external actions, miracles, and teachings unfolded for the benefit of devotees, His true nature was anchored in the vast, unmovable expanse of pure awareness. To perceive His Nityaswaroop is to recognize the eternal presence within, the divinity that exists in all beings — ever pure, ever free, and ever luminous.

One of Bhagavan’s defining qualities was His detachment from all identifications, whether related to the body, mind, or societal roles. Though He interacted with devotees and displayed profound compassion, He remained fully absorbed in His state of Purna Vairagya (complete renunciation). In this way, He exemplified the highest ideals of spiritual life — existing in the world, yet not of it.

Bhagavan often communicated that His physical form was merely an instrument for the greater cosmic play. His grace, blessings, and presence were not bound to His bodily existence. As He said, “This body is a vessel for the Supreme. The Self is all-pervading.” His Nityaswaroop continues to guide, protect, and uplift devotees, even after His Mahasamadhi, for He resides in the heart of all beings, in the eternal, undying space of pure consciousness.

The recognition of Bhagavan’s Nityaswaroop is a call to transcend the illusion of separation and duality. In surrendering to His form, one experiences a deep alignment with the infinite, realizing that the Guru, the Self, and the Eternal are one. As devotees, our task is to remember that Bhagavan’s presence is not confined to time or place. His Nityaswaroop is a constant reminder that the truth we seek is already within us — an unchanging light that illuminates the path to liberation.

Bhagavan Nityananda’s Nityaswaroop stands as a testament to the boundless grace of the Guru. For those who seek His guidance, His eternal form is ever accessible, ever-present, and ever leading us toward the ultimate realization of our own divine nature.

His devotees were from all the strata of society. Each one of them ‘got’ Him as per their spiritual positioning. I share below what I learned from them.

Spiritual Discipline Practiced by Bhagavan Nityananda

Bhagavan Nityananda did not adhere to any particular spiritual discipline or formalized practice. Though his teachings often aligned with the principles of Advaita — the non-dual understanding of the Self (Atman) being one with the Supreme (Brahman) — he equally emphasized the path of bhakti (devotion). Many have associated him with Kashmir Shaivism, but Bhagavan himself never made such claims. Nevertheless, his teachings naturally resonated with the philosophy of this tradition, leading many to regard him as a peer within this lineage.

Bhagavan’s spiritual life was beyond formal rituals or practices. He was never observed bowing to statues or engaging in conventional prayer. Instead, he was perpetually absorbed in the Self, embodying the highest state of realized consciousness. Occasionally, he would loudly chant “Om” in his deep voice, resonating with the cosmic energy he embodied. Though he frequently mentioned deities such as Lord Shiva, Lord Krishna, and Lord Ayyappa, he remained beyond the bounds of any particular religious framework.

When asked which spiritual school he belonged to, Bhagavan Nityananda made it clear that he was not confined to any particular tradition. Some believed he was connected to the Navnath sect due to his establishment of a Nath Mandir in Vajreshwari.

In Ganeshpuri, Bhagavan lived near a Shiva temple and later constructed a temple dedicated to Lord Krishna and Ma Bhadrakali, reflecting his respect for all aspects of the divine. Yet, he made it clear through his actions that for him, all were equal. His message was universal, and his grace extended beyond the barriers of caste, creed, or religion. Among his devotees were Hindus, Christians, Muslims, Parsis, and Jews. People from all walks of life and varied faiths followed him, drawn by his profound presence and the spiritual magnetism he exuded.

When He was a young boy, many gathered around Him

Bhagavan never sought to disturb anyone’s faith or religious beliefs. On the contrary, he encouraged his followers to deepen their existing spiritual traditions. He saw all paths as valid avenues to the same ultimate truth. By uplifting people from diverse backgrounds, he demonstrated that the essence of spirituality transcends religious boundaries and is rooted in the realization of the universal Self.

The teachings of Bhagavan Nityananda, focus on His approach to spirituality and the integration of different yogic paths to accommodate the lifestyles of modern aspirants.

1. Main Theme of Raj Yog: Bhagavan Nityananda’s primary teachings were based on Raj Yog, which is often understood as the royal path of meditation and self-discipline leading to the realization of the Self. Raj Yog emphasizes mental control, concentration, and meditation, guiding aspirants towards spiritual growth.
2. Blending of Yogas: Recognizing the complexities and challenges faced by future generations, Bhagavan Nityananda creatively blended Raj Yog with other paths:
   • Bhakti Yog: The path of devotion and love for God, emphasizing surrender and emotional connection.
   • Karma Yog: The path of selfless action and service, focusing on performing one’s duties without attachment to the results.
   • Dnyan Yog: The path of knowledge and wisdom, which involves understanding the true nature of reality and self-inquiry.
3. Guru Krupa Yog: An essential element in Bhagavan Nityananda’s teachings is Guru Krupa Yog, which refers to the grace of the Guru. This emphasizes the belief that the Guru’s blessings and guidance are crucial for the aspirant’s spiritual progress. He used to say “What does Guru do? He shows the Nivruti Marg to his disciple.”
4. Understanding Aspirants’ Lives: The modern aspirants experience various day-to-day pulls and pushes, indicating the distractions and challenges of contemporary life. These can include work, relationships, societal pressures, and other responsibilities that make it difficult to focus solely on one spiritual path. He emphasized chanting and singing Bhajans composed by renowned saints.
5. Flexibility and Speed: By blending the different yogic paths, Bhagavan Nityananda made spirituality more accessible and practical. This integration allows aspirants to cultivate flexibility in their practices, accommodating their circumstances and the dynamic nature of their lives.
6. Living Life in Totality: Ultimately, Bhagavan’s approach encourages aspirants to live their lives fully while simultaneously pursuing their spiritual path. Rather than forcing themselves into a rigid practice of one specific yogic path, they can incorporate elements of devotion (Bhakti), selfless action (Karma), knowledge (Dnyan), and meditation (Raj) into their daily lives, allowing for a more holistic and balanced spiritual journey. He used to say “There should be no baljabri. Sandhana should not be forcefully done, it should be Shahaj”. 

In summary, Bhagavan Nityananda’s teachings provide a flexible framework for spiritual practice that acknowledges the complexities of modern life. By blending the various yogic paths, he offers aspirants a comprehensive approach to spirituality that encourages them to engage with their daily experiences while pursuing higher consciousness and realization.

2. Music and Art

Bhagavan Nityananda had a deep appreciation for music, particularly classical music, musical instruments, and devotional bhajans. Many renowned artists would visit Ganeshpuri to perform before him, and he thoroughly enjoyed these displays of artistic expression, whether they were musical performances, plays, dramas, or dance. Bhagavan had a particular fondness for bhajans composed by esteemed saints and would often insist that devotees sing them in his presence.

On occasion, Bhagavan himself would sing a few lines of these bhajans and share the profound spiritual meaning hidden within the verses. His deep connection with music wasn’t just for personal enjoyment; it was a tool for spreading devotion and uplifting the hearts of his devotees. He especially encouraged children to participate in regular bhajan singing sessions, understanding the importance of instilling spiritual values through music at a young age.

When Bhagavan built schools for children, he emphasized cultural education and ensured that resources were provided to support local children in their pursuit of music and the arts. His vision for education went beyond academics, recognizing the transformative power of the arts in nurturing the soul. He arranged for instruments like the tabla and harmonium, encouraging children to sing bhajans and perform plays drawn from the Puranas, as well as from the lives of historical and spiritual figures such as Shivaji, Veer Abhimanyu, Bhakta Prahlad, Bhakta Dhruva, and Raja Harishchandra.

It is often said that Lord Datta had a love for singing and music, a quality that manifested in Bhagavan Nityananda and his close followers. This deep musical affinity was also seen in Swami Janananda, Shaligram Swami, Tulas Amma, Swami Muktananda, and many other devotees, who carried forward the tradition of integrating music into their spiritual practice.

3.  Importance of Guru:

On several occasions, Bhagavan has emphasized the importance of Guru. He strongly supported the need for a Guru and how important it is for an aspirant to unconditionally surrender to his Guru. He often sang “Apana sharikhe karito tho tatkal, nahi tyala kal vel.” Guru instantly transforms his disciple, making him his very image!’ To a devotee called Baburao Khade of Sion, Bhagavan explained this by plucking a hair from his head and pointing at its roots said “If you have an iota of faith of the size of this root, it is more than enough.” In a bhajan by Dnyaneshwar, it goes “Even if you stand for a moment at God’s door, you shall have salvation.” Many interpret that all you need to ‘be present to Him for a moment’ but it may also mean every moment of life!

In the Chidakasha Geeta, Bhagavan speaks about the importance of having a Guru on the spiritual path. In aphorism 256, He says, “The one who initiates a seeker into spirituality is the Guru. Just as a boat must be pushed off with a hand to set it in motion, similarly, one requires a Guru for the knowledge of the Self (Atma-Dnyan). Once the boat reaches the other shore, the boatman’s assistance is no longer needed.” Thus, an aspirant requires a Guru to trigger his spiritual journey. Once the God-realization is complete, Guru’s help is no longer needed.

In aphorism 27 Bhagavan talks on the types of Guru. He says “A Guru (spiritual teacher) will lead any sort of man from a thorny path to the royal road. Such preceptors are of two kinds. One is the primary preceptor and the other, is the secondary preceptor. Mind is the primary preceptor and the other, is the secondary preceptor. One is not the preceptor of the other. He is only the secondary preceptor. The secondary preceptor shows the water in the well. The guru who exists in the heart of all beings is the Jagad-Guru (universal preceptor)”  Thus a Guru (spiritual teacher) can guide any individual from a difficult, thorny path to the royal road of spiritual progress. There are two types of preceptors: the primary and the secondary. The mind is the primary preceptor, while the secondary preceptor is an external guide. The secondary preceptor does not govern the mind but serves as a guide, like someone who points out water in a well. The true Guru, who resides in the hearts of all beings, is the Jagad-Guru, the universal teacher. 

In aphorism 188, Bhagavan further explains what is the Guru. To safely ride a horse through a crowd of two thousand people, the rider must possess skill and efficiency. This metaphor reflects the need for control and mastery over the mind and intellect in one’s spiritual journey. Budhi (intelligence) is superior, akin to the king, while Manas (mind) is subordinate, functioning as the prime minister. Just as the prime minister serves the king, so must the mind be guided and ruled by the intellect. The first element in this relationship is the sound (Budhi), while the second is the impression carried by that sound (Manas). This hierarchy reflects the importance of Budhi guiding Manas, which can otherwise be reactive and impressionable.

There are two kinds of Gurus: the primary Guru and the secondary Guru. The primary Guru is the Manas, which practices and engages with the teachings internally. The secondary Guru is the external teacher, the one who initiates you into the path of spirituality. While the secondary Guru guides and shows you the way, like pointing out a well where water is found, it is the primary Guru—the mind, through its inner work—that drinks the water and gains direct experience.

Realization itself is the primary Guru because it is through inner practice and the realization that ignorance (darkness) is dispelled and knowledge (light) is gained. The secondary Guru is only sought when the aspirant has the desire for knowledge or spiritual growth. In that sense, the secondary Guru serves as the guide who shows you the path, while the primary Guru is the one who brings about actual transformation and self-realization.

The Jagad-Guru (Lord of the Universe) is the ultimate Guru, who is present within all beings. This universal Guru is beyond all distinctions of teacher and student, beyond the primary and secondary preceptors. The Guru is none other than the Supreme Consciousness, the Omkar, manifesting as Brahma (the creator), Vishnu (the sustainer), and Maheshwara (the destroyer).

Vishnu represents the modifications of the mind (Vrittis), while Shiva is the aspect of decorating or adorning the body, signifying the transformations and outward appearances we take on. Brahmeshwara transcends the physical body altogether, symbolizing the state of detachment, like the kernel of a dry coconut that has separated from its shell. This is the state of liberation, where one is free from the identification with the body and has realized the Supreme Self.

In essence, the Guru is the source of all knowledge and wisdom, guiding the aspirant from gross to subtle understanding, from ignorance to self-realization.

In aphorism 28, Bhagavan emphasizes the true nature of a Guru and challenges superficial notions about spiritual teachers. Many people mistakenly identify a Guru solely with the physical form or external symbols, such as wearing sandals, counting beads on a rosary, or engaging in ritualistic behaviours. However, these outward signs do not make someone a genuine Guru. Simply talking about Brahma Jnana (knowledge of the Absolute) or giving symbolic items, like stones, to disciples does not make a person a true spiritual teacher.

A real Guru is not defined by appearances or mere talk. A true Guru is someone who lives by the knowledge they impart. They not only speak about spiritual truths but demonstrate them in their daily life and actions. The essence of this teaching is that experience and realization are crucial for a Guru. A Guru must first walk the spiritual path, engage in deep practice, and reach a state of realization before guiding others.

In other words, only after personally attaining Self-realization or union with the Divine can someone effectively teach others. True spiritual guidance comes from a place of direct experience, not theoretical knowledge or superficial symbols.

In aphorism 29, Bhagavan highlights the profound nature of a true Guru by linking it directly to the highest spiritual realization. The essential idea here is that a person who has completely eradicated the notion of “I am the body” has transcended ego-identification and is no longer bound by the physical form or material limitations. Such a being has realized their true Self, which is beyond the body, mind, and ego.

When someone has wiped away this false identification with the body, they have attained the state of Self-realization, which means they fully experience themselves as pure consciousness or Atman. This state of being is often referred to as God-realization, where the individual no longer sees themselves as separate from the divine.

The passage asserts that there is nothing higher than a Guru who has achieved this level of realization. Such a Guru is, in essence, God because they have fully realized their oneness with the Divine. In this state, there is no distinction between the Guru and God—the Guru is a living embodiment of the Divine consciousness. This is why the statement says, “There is no god above such a guru.” The Guru, having transcended duality, embodies the ultimate truth, and thus becomes a direct manifestation of God in the world.

In short, a Guru who has overcome the illusion of being the body is the highest expression of divinity. For disciples, such a Guru is not just a teacher, but a living embodiment of God, guiding them toward their own realization of the same truth.

In aphorisms 185 and 228, Bhagavan gives the importance of the Guru. The essential role of the Guru in leading a spiritual aspirant from ignorance (darkness) to knowledge (light), as well as the nature of the Infinite, or the Divine.

The first part, “In the infinite (indivisible), there is no finite (divisible),” refers to the nature of ultimate reality. The Infinite is the boundless, indivisible state of pure consciousness or Brahman—the unchanging, eternal essence of existence. The finite, on the other hand, represents the world of division, duality, and limitation. In absolute reality, there is no separation, no division between self and other, subject and object, or matter and spirit. The finite or divisive elements exist only in the mind’s perception and are not part of the Infinite itself.

The second part stresses the importance of the Guru in helping an individual reach this ultimate state of realization. It says that those without a Guru cannot attain the goal, meaning that without the guidance of a realized teacher, one cannot easily transcend ignorance and reach the highest spiritual truth. The Guru serves as a bridge between the finite and the infinite, between the conditioned world of duality and the unconditioned reality of unity.

The analogy of light and darkness further explains this. Walking in darkness creates fear because we cannot see our path; we are uncertain and unaware of the obstacles around us. Darkness represents ignorance, the state of not knowing our true nature and being trapped in illusion (Maya). Light, on the other hand, dispels fear by illuminating the path. It represents knowledge—the understanding of the true Self and the nature of reality.

The Guru is compared to this light because a Guru removes the darkness of ignorance and brings the disciple into the light of knowledge. Just as light dispels darkness, the Guru’s wisdom dispels confusion, fear, and the illusion of separateness, leading the aspirant toward enlightenment.

Ultimately, the passage concludes with the powerful affirmation: Guru is light, and light is Guru. This means that the Guru, being a source of knowledge and realization, is the very embodiment of light, guiding the disciple from darkness (ignorance) to light (knowledge), leading them toward the infinite, indivisible truth. The Guru and the light of knowledge are one and the same, and without that light, the journey to the ultimate goal is impossible.

4. Imparting Spiritual Knowledge

Bhagavan Nityananda did not impart spiritual knowledge indiscriminately to everyone. For most devotees, he emphasized the importance of fulfilling their worldly duties, often saying, “Do your duty first.” Bhagavan was practical in his approach, and if a devotee already belonged to another Guru, he would often direct them back to their path. For instance, he instructed Shree Dattananda Maharaj to seek guidance from Shree Rangavaduut Maharaj. Later, Shree Dattananda Maharaj came and settled in Ganeshpuri. His Ashram is in Bhivali close to Shree Govind Swami’s Ashram.

Bhagavan placed great emphasis on following Swadharma (one’s duty), respecting elders, striving for excellence, helping the poor and needy, and prioritizing education. He also encouraged spiritual practice (sadhana) during moments of free time. For householders, sadhana could take the form of singing bhajans, reading scriptures, meditation, and cultivating sadbhavana (goodwill). Bhagavan often stressed the importance of understanding the deeper meanings behind the lines of bhajans, occasionally pausing to explain the spiritual sentiment (bhava) embedded in the lyrics.

For advanced spiritual aspirants, Bhagavan guided them in more subtle ways—often just through his presence. There were no formal lectures or structured teachings as we might understand them today. Many disciples spent only a few minutes in his company yet received profound guidance. For example, Swami Janananda, though physically distant for much of his life, was directed by Bhagavan to Gangapur and later stationed at Kanhangad. Shaligram Swami was sent to places like Mahul, Haji Malang, and Alandi. Tulas Amma, though she only met Bhagavan briefly on a few occasions, received his grace in full. Lalita Mauli received Shaktipat (spiritual initiation) through Bhagavan’s gaze, while Kulur Swami and Gopal Mama performed seva (service) in Ganeshpuri.

Bhagavan’s guidance was subtle and often personal, like when Padiyar Swami received Diksha (initiation) through a few questions. Some householder devotees, like Sanjeevi Prabhu, were able to enter deep meditative trances in his presence. Elders in the Shenoy family were given the Guru Mantra. They were also initiated into Pranayam. As mentioned earlier, Bhagavan Nityananda emphasised Abhyas Yoga. At the same time, He used to say that Sadhana should be practised with ease. Once should avoid force or be driven by compulsion. It should happen naturally and effortlessly. As Bhagavan often said, “When it happens, it happens automatically, like a time bomb.”

1. Sanjeevi Prabhu suffered from a stomach ache for 14 years. No medical doctor could diagnose or cure the problem. One of her relatives who had met Bhagavan in Karnataka told her that one Avdhoot who only wore a loin cloth had come to Kurla from Mangalore and performed miracles. So as a last resort, Sanjeevi went to Kurla and prostrated at Baba’s feet. No words were spoken and there was only eye contact. After some time baba gave her a small yellow banana which she ate then and there. It immediately cured her and from that day till her death she never had stomach ache.
2. Another incident happened In the 1940s when Baba was at Ganeshpuri. Sanjeevi Prabhu had gone to Ganeshpuri with her entourage to stay at Baba’s ashram. On that day in the fields where Babas Samadhi is now built, a group of children were playing when suddenly one of the children screamed in pain. He was bitten by a black Cobra which slithered away. Baba immediately went to the nearby bushes and plucked some leaves from the shrubs crushed them in his hands and applied them to the place where the child was bitten. The child sat up and in a minute started playing again as if nothing had happened. This incident happened in front of Sanjeevi’s relatives, Ramnath (son) and Madhavmam (the family’s man Friday). Soon after Madhavmam in his curiosity went to check out the shrubs to see what the medicinal plant was. But to his surprise, Baba was there right behind him and flayed his arms to shoo him away. Bhagavan SAID NOTHING indicating to Madhavmam that he should not cross his limit to check out Baba’s action. I am just listing out a few here to give an idea of Baba’s holistic healing.
3. Raghunath Shenoy used to have fits. Bhagavan advised him to apply cow’s ghee (clarified butter from cow’s milk) which had been stored for a long and had become rancid. This fat was to be applied to the temple (head) and rubbed for some time.
4. Lalita Mauli had severe pain in her joints, Bhagavan told her to dip three times in a hot spring (kunda).
5. At times he recommended surgery. For a woman, he asked her to operate and remove her uterus. To a person suffering from stomach ache, he advised him to go for surgery.
6. To Geeta Shenoy (daughter of late Shri Sitaram Shenoy) who was suffering from jaundice, He recommended antihelmintic. The local doctor warned the family from administering the drug as it would prove to be fatal. But the family did not accept his advice and proceeded to give her the antihelmintic. The following morning she dropped a tapeworm and she was cured of jaundice. In another instant, there was a large boil on her leg. The family tried all medicines, but nothing worked. They brought the young child to Bhagavan and asked her to go to the bank of the Teja River. There was a particular plant to which she was told to perform circumambulation and seek its blessings and pluck a leaf from the plant and tie it over the pus-oozing boil. When this was done the boil healed immediately.
7. When Shri Ramchandra Shenoy (grandson of Shri Sitaram Shenoy) a newborn baby suffered from severe GERD, he was brought to Bhagavan. Bhagavan gave His thumb to suck. The baby sucked His thumb and there was milk overflowing from his mouth. From that day, the baby began to take a normal diet and became healthy.

Bhagavan was thus a holistic healer as well as open to modern medicines for curing. For malaria, he used to ask the patient to take doses of quinine, which was the medicine available in those days.

7. Bhagavan’s Teachings

Bhagavan Nityananda never held formal discourses or lectures. He spoke very little, often in a cryptic manner, yet his words carried profound meaning. Occasionally, he would speak for extended periods, especially at night, when devotees would ask leading questions, encouraging him to share his wisdom. The core of his teachings centred around the essential transformations an aspirant must undergo for spiritual growth. He emphasized Sudha Bhakti (pure devotion), Sudha Bhavana (pure intentions), Nirmal Mann (a pure heart), and Vishal Mann (a broad, expansive mind). His frequent reminder was “Sabh Mithi” (everything is sweet).

1. Laziness
   Bhagavan disapproved of laziness and valued those who were smart and active, especially children.
2. Work & Earn
   He stressed the importance of working hard and earning an honest living, discouraging any form of begging or dependence on others.
3. Paying Dues
   Bhagavan believed in fairly compensating those who worked for him. For example, when Ratnakar Shenoy and Padiyar Swami cleaned the area where Bhagavan walked daily, he paid them for their service. He made sure to pay every worker for their labour.
4. Swadharma
   He emphasized the importance of adhering to one’s Swadharma (individual duty) and following family traditions (kulachar).
5. Avoid Intoxication
   Bhagavan discouraged harmful habits. For instance, he asked a woman to stop chewing tobacco, as it would set a better example for her children. However, he respected the customs of different religions; for example, he did not prevent a Christian devotee, John (who conducted bhajans), from consuming liquor, as it was part of his religious practice.
6. Respect for Parents
   Bhagavan placed great importance on respecting and serving one’s elders, particularly parents. He insisted that no matter the circumstances, one should care for their mother. Disrespect towards one’s mother greatly displeased him.
7. Children
   Bhagavan cared deeply for children and those who were ill or disabled. He emphasized providing food, clothing, shelter, medicine, and education. In addition, he supported extracurricular activities such as sports, music, and dance. In Ganeshpuri, once a dense jungle, he provided these basic amenities to ensure children’s welfare.
8. Hygiene
   Bhagavan stressed cleanliness and orderliness. The kundas (hot springs) in Ganeshpuri were cleaned daily, as was the ashram. Meals were served on clean leaves or plates, reflecting his high standards of hygiene.
9. Hospitals, Dispensaries, and Schools
   Bhagavan set a powerful example by establishing hospitals, dispensaries, and schools in Ganeshpuri and Vajreshwari. He also dug numerous wells wherever he went, ensuring access to clean drinking water.

8. Miracles & Titles

Bhagavan Nityananda never claimed credit for the miracles that took place around him. When questioned, he would say, “It is all sthal mahima” (the power of the place). He believed that it was the inherent energy of certain locations that created miracles. At other times, he would attribute these occurrences to “your Bhavana,” meaning that the pure intentions and feelings of the devotees brought about the miracles. Bhagavan never took ownership of these events.

He was firm in diverting attention away from the miraculous occurrences. Bhagavan would often tell his devotees, “Any magician can perform cheap tricks for publicity.” He discouraged them from focusing on miracles and strictly forbade sharing such experiences with others. Those who disobeyed this instruction often faced serious consequences. It was only many years after his Mahasamadhi that my parents and their close circle began sharing their personal experiences of Bhagavan’s grace. Until then, these profound experiences were kept hidden in their hearts.

Many Sadhus crave for titles. There are a few Sadhus who call renowned authorities and arrange events to confer titles upon them. Titles such as Avadhuut Baba, Siddha Yogi, Bal Yogi, Mahamandleshwar, Kundalini Yogi, Paramhansa, Siddha Guru, etc. Bhagavan did not crave any titles. It was devotees who called Him by many different titles as he moved from place to place.  Devotees addressed him as Sadhu, Sanyasi, Kalasadhu, Swami, Swami Deva, Maharaj, Buva, Baba, Deva, Guru, Bhagavan, Paramhansa, and more. He did not claim any of these titles for Himself. Instead, they arose naturally from the love and devotion of his followers. No organization or authority conferred these titles upon him. In truth, Bhagavan was the highest authority—who could dare to bestow a title upon him? When asked why people called him God or Bhagavan, he responded casually, “It is their bhavana. Who here is not God? Even you are God.”

In Karnataka, he was often referred to as Sadhu, Kalasadhu, Swami, Swami Deva, or simply Deva. Within our Shenoy family, we addressed him as Swami, Swami Deva, or Deva, and many Konkani-speaking devotees did the same. When he moved to Ganeshpuri, he was more commonly called Maharaj, Buva, or Baba. Children affectionately referred to him as Baba, meaning father. As devotees from larger cities began visiting, they addressed him as Bhagavan, Paramhansa, or Avadhut. Among all these titles, the most common were Baba, Bhagavan, and Swami.

9. Grace

Bhagavan often said, “The ocean is here. The ocean goes nowhere. If you wish to reach it, you must come to the ocean; it will never come to you. There is treasure to be found, but the amount you can carry depends on the size of your vessel.” When asked how people could have their wishes fulfilled through his darshan, he replied, “It is their intention, their shraddha (faith), their firm belief that manifests their desires. It is all sthal mahima (the power of the place).”

On another occasion, he remarked, “This one is like a mirror; it reflects your bhavana (intention).” With these words, Bhagavan emphasized that the responsibility for spiritual progress rests with us. By surrendering to him and making sincere efforts, we open ourselves to his grace. His grace is ever-present, but its manifestation depends on the depth of our devotion. He used to say “It ceaseless rains, but you open your umbrella and prevent yourself from getting drenched in the showers of bliss”. Yes, it is our ego which keeps us away from enjoying the bliss.

Bhagavan Nityananda and his direct monastic disciples, like Swami Janananda and Shaligram Swami, remained rooted in one place. They did not seek out other saints or sadhus for validation or recognition. Out of deep love, they occasionally visited their devotees but never intended to gain approval from others. In contrast, many sadhus and Mathadish sought their darshan. Following Bhagavan’s direction, “The ocean goes nowhere,” they found complete fulfilment in his presence and did not seek blessings from any other saints.

10. His Wants

11. His Food Habits

1. Sukke– Sukkein in Konkani means dry. It is a dry preparation which makes use of coconut, roasted red chillies, tamarind and urad dal roasted in a little oil and ground to a coarse paste. Seasoned with mustard, or mustard and curry leaves.

2. Sagle– Sagle in Konkani means whole. That means dt the vegetable is kept intact with a couple of slits and without chopping into fine pieces. Coconut, roasted red chillies, tamarind, and roasted coriander seeds and methi seeds are ground together to a coarse paste. The masala is medium spicy. The seasoning is of mustard, or mustard and curry leaves in coconut oil.

3. Ghashi – It is usually a gravy of coconut, roasted red chillies and tamarind ground to a smooth paste. Again this too is not very spicy and seasoned in coconut oil with mustard n curry leaves. Generally, pulses like moong, toor and chana are used to make ghashi. Another method of making ghashi is by coarsely grinding teppal/ Triphal with the masala and drizzling coconut oil after boiling the ghashi. Jen avro/ kutch Val, tingalavro / navy beans or even Alsandya bee/black-eyed beans / chawli or pea are used.

4. Koddel– a spicy preparation of coconut, roasted red chillies and tamarind. The quantity of coconut used is less in comparison to ghashi, sukkein or Sagle. The masala is ground to a smooth paste and it is seasoned with lots of garlic in coconut oil. Koddel could be of fresh vegetables like magge or Mangalore cucumber, raw banana or of Kulith/ horse gram or Alsandya bee/ black eyed beans or chawli.

6. Humman is a spicy gravy of coconut, roasted red chillies, and tamarind ground to a fine paste and boiled well. It is drizzled with fresh coconut oil and asafoetida. (Hinged udaduk) It is not seasoned. Once the oil and asafoetida water is drizzled, it is kept tightly covered so that the masala gets infused. Potato and double beans are generally used to make Humman.

7. Bendhi – this is a spicy gravy ground fine with less of coconut and more of roasted red chillies and tamarind. Seasoning of a lot of garlic in coconut oil. Bendhi is generally made with pulses like black toor/kali tori, and tingalavro /navy beans.

8. Ambatta—Ambit can be made with or without the addition of cooked toor dal to the masala. Coconut, roasted red chillies, and tamarind are ground together to a smooth paste, and any chopped vegetable of your choice can be used. It is seasoned with onions in coconut oil. Peas, cauliflower, ivy gourd/tender, or even onion are used as the vegetable of choice.

9. Bhuthi– This is a preparation where onions are used in the seasoning along with mustard. Masala again is of coconut, roasted red chillies and tamarind ground to a coarse paste. Usually, bhuthi is made with ivy gourd/tendle, jeev kadgi/ a variety of raw jackfruit or onions used both in seasoning and as a vegetable of choice.

10. Tamballi- this is a cold preparation. Coconut, roasted red chillies and tamarind are ground to a very smooth paste and chopped onions are added as garnish. Drizzled with coconut oil. This preparation is not heated and thus not prepared in advance.

https://www.youtube.com/watch?v=JWyk0ifxUVY

11. Bhaartha- This too is a cold preparation where the ground masala of coconut, roasted red chillies, ginger and tamarind is not heated. The difference is in the addition of cooked and mashed vegetables like brinjal or ghosale/ ridge gourd to the masala and raw onions are added as garnish and drizzled with coconut oil.

12. Kismoori– This used to be traditionally made with either fried bitter gourd/karathe or sooran/yam. But of late, beans, spring onions and even carrot is used, the first two being shallow fried and the last eaten raw. Kismoori is of two types. One is with grated coconut, green chillies and onions minced, salt and coconut oil. This is added to the fried karathe or sooran just before serving. Same is with the other vegetables too which need to be cooled before the garnish is added.

The second variety of Kismoori is coconut, roasted red chillies, ginger and tamarind ground to a coarse paste. Finely chopped onions salt and coconut oil are mixed with the masala and this again is added to the karathe/bitter gourd or sooran /yam just before serving.

Phagila phodi – This was what we often offered Bhagavan. When Shree Sitaram Shenoy met Him in Mumbai and took Him to his house, Bhagavan Nityananda asked him whether he could make Kantole phodi. My uncle did not know what was Kantole. Spiny Gourd as the name refers to this variety of gourd is a small green gourd with tiny spines. It is also called Teasel Gourd in English. It is also referred to as Kakrol, Kakora, Kartoli, Kankada, Kankoda, Phagil, Phagla, Boda Kakarakaya and Kartole locally in various parts of India.

The List of items that we made and offered to Bhagavan Nityananda, Swami Jananada, Swami Muktananada, and Sadananda Swami is given below

A-Ambat
B-Batatya hum man
C-Chanya Ghashi
D-Dali toy
E-Ekpannya Chutney
F-Fagila phodi
G-Gulla Sukke
H-Hinga Phann Upkari
I-Idli usaali
J-Jeev kadgi phodi
K-kadgi chakko
L-limbiya loncche
M-magya koddel
N-nanchanya chakuli
O-oondi
P-piyava bhutti, panpola
Q-quwale sasama
R-raja phanna upkari
S-surna koot
T-tendlya talasani
U-urda am ado
V-val VAL
W-wayngane sagle
X- Xaru
Y-yogiratna
Z-zeere meerya kadi

12. Walk Your Talk

Bhagavan Nityananda did not encourage dry philosophical discussions and had little tolerance for hypocrisy—where one’s words and actions did not align. He often said, “Do what you say and say what you do.” He placed minimal importance on knowledge gained solely from reading books or engaging in intellectual debates. Instead, he stressed that wisdom born of personal experience and the practical application of intelligence holds far more value than knowledge acquired from books or the experiences of others. For Bhagavan, swananubhav (self-experience) was the most essential and effective path to true learning.

13. Books Recommended

Bhagavan was not particularly insistent about asking devotees to read books or scriptures. He often said, “Pustak jnan peksha mastak jnan sreshta,” meaning that experiential knowledge is greater than bookish knowledge. However, for those devotees inclined toward reading, he recommended the Guru Charitra. To the youth, he suggested exploring the lives and teachings of Ramteertha Swami, Ramakrishna Paramhansa, and Swami Vivekananda, emphasizing the importance of incorporating their teachings into daily life.

Although Bhagavan himself never read books, he possessed an extraordinary breadth of knowledge. He could easily complete any Marathi abhanga, respond in Sanskrit to questions about scriptures, and direct others in authentic calculations related to astronomy and astrology. He was well-versed in numerology, could discuss various cultures, states, religions, and historical saints, and even describe events as they were unfolding. He would speak of scenes from World War events that would later appear in newspapers the following day, often mentioning Swami Ramteerth and Swami Vivekananda.

To the most, He recommended Bhagavad Geeta. He said that Bhagavad Geeta imparted Tyag – Sacrifice, Vairagya.

14. Role of Destiny 

Bhagavan often said that for anything to happen, it is due to Kal, Vel, and Yog. Kal refers to destiny, Vel to the right time, and Yog to coincidence.

1. Kal (Destiny):
   • Definition: In this context, “Kal” refers to one’s predetermined fate or destiny. It’s the overarching plan or path that an individual’s life is meant to follow.
   • Role: Destiny dictates significant life events, including birth, experiences, challenges, and ultimately, death.
2. Vel (The Right Time):
   • Definition: “Vel” represents the appropriate or opportune moment for events to unfold.
   • Role: Timing ensures that events occur when conditions are favourable, aligning with the flow of destiny.
3. Yog (Coincidence):
   • Definition: “Yog” signifies the role of chance or coincidence in shaping events.
   • Role: While destiny and timing set the stage, coincidences can influence the course of events within that framework.

 Sitaram Shenoy

• Context: When Sitaram Shenoy, my uncle, passed away, devotees questioned Bhagavan Nityananda about why his life was saved ten years earlier but not during his eventual passing.
• Bhagavan’s Explanation:
  • Kalmahima (The Power of Destiny): Bhagavan attributed the earlier saving of Sitaram’s life to favorable destiny. At that time, the combination of Kal, Vel, and Yog aligned to allow his survival.
  • Inevitability of Death: He emphasized the universal truth that every living being is destined to die. By referencing revered figures like Rama and Krishna, he illustrated that even divine incarnations are subject to this natural law.

Assertion of Destiny’s Role: Bhagavan reinforced that death is an inherent part of life’s cycle, underscoring the unchangeable nature of destiny in this instance.

He said “If this (postponing death) is done again, no body will go to Chandanwadi. They will all be brought here.” Chandanwadi is crematorium in Mumbai

The Role of Guru Kripa (Grace of the Guru)

• Definition: “Guru Kripa” refers to the grace or blessings bestowed by the spiritual teacher or guru.
• Impact on Destiny: While destiny is a powerful force that governs life’s events, Bhagavan acknowledged that the grace of the guru has the potential to alter one’s destiny. This suggests that spiritual guidance and blessings can influence or modify the predetermined path, offering individuals opportunities for transformation and possibly mitigating certain destined outcomes.

Thus,

• Acceptance of Destiny: The passage encourages acceptance of life’s inevitable events, such as birth and death, as part of a larger, divinely orchestrated plan.
• Understanding Timing and Coincidence: It highlights the importance of recognizing the roles that timing and chance play within the framework of destiny, illustrating that not all events are random but are influenced by these interrelated factors.
• Power of Spiritual Grace: By acknowledging that Guru Kripa can alter destiny, the passage emphasizes the transformative power of spiritual guidance and the potential for personal evolution beyond one’s predetermined path.

Implications

• Determinism vs. Free Will: The explanation leans towards a deterministic view, where destiny plays a crucial role in shaping life events. However, the mention of Guru Kripa introduces an element of free will or spiritual intervention that can influence this predetermined path.
• Surrender and Empowerment: There’s an underlying message of surrendering to the flow of destiny while also seeking empowerment through spiritual practices and the guidance of a guru to navigate life’s challenges.

Yes, Sadguru can change the destiny of a devotee. Bhagavan said “Gods have only one of the three powers; create, sustain or destroy. Unlike God, only Sadguru has all three powers vested in him. He can create, provide and destroy. Thus, a Sadguru has Kal, Vel and Yog under his control. But, ordinarily, a Sadguru does not interfere with the law of nature. Out of his immense love and compassion, at times, a Sadguru may intervene and change the destiny under extraordinary circumstances.

Bhagavan Nityananda’s explanation serves to comfort devotees by placing personal loss within the broader context of destiny and cosmic order. It reassures them that while certain events are inevitable, the grace of the guru provides a means to seek solace, understanding, and possibly influence over their life’s journey. This perspective fosters a sense of acceptance, resilience, and spiritual connection in the face of life’s transient nature.

15. Road to Progress

Each one must make every effort toward their spiritual progress. This responsibility cannot be delegated to anyone else; we are each on our path. We must have unwavering faith in our chosen Master and fully abide by his commands and teachings, setting aside all other inclinations. It is essential to believe that God’s will is the only thing that matters and to align all our efforts in that direction. Every moment should be focused on the goal of self-upliftment. All spiritual practices should be geared toward this ultimate aim.

Through regular and continuous practice, including meditation, we must steady ourselves in our true Self. From that place of inner stability, we should engage in Namsmaran (remembrance of the Guru’s name). This will undoubtedly accelerate our spiritual progress.

16. Nijaswaroop

Although Bhagavan Nityananda was a realized being, one could experience him based on their bhavana (feelings). He often said, “Bhavana Shrestha, bhava taisa dev”—meaning feelings are supreme; as you feel, so is your experience of the Divine. For Bhagavan, feelings were of utmost importance—God manifests through your feelings, and as you feel, so He appears.

Bhagavan is the embodiment of Parabrahma swaroop (the Supreme Consciousness). He is the creator of both the subtle and gross aspects of this cosmos. All the essence of the universe is his creation. He is the originator of the five elements, the gross and subtle worlds, the cosmos, and the three fundamental qualities (gunas) of human beings—yet he remains beyond them all, separate from their influence. Though distinct, he is found in all beings and creatures across this world.

After travelling throughout India and other countries, Bhagavan Nityananda chose Ganeshpuri as his sacred bhoomi (land) to perform his Leela (divine play). He manifested in various forms—at times as Lord Krishna, at others as Shiva, sometimes as Lord Vitthal, and even as Goddess Shakti. To his devotees, he was both Mother and Father. Bhagavan appeared on this earth with the purpose of liberating those trapped in the cycle of birth and death, granting them freedom through his boundless grace.

17. Hari and Hara

In aphorism 187 of Chidaksha Geeta Bhagavan says ” What the nest is to the bird, is the body to the soul. The body is the house of the soul. What is “that house” and what is “this house” is subtle discrimination. The gross body is the beggarly house. What to say of Brahmanda! No one can describe it. Truly, truly, realize that the eternal Atman is ONE in ALL. Hari is not the knower; Shiva is the knower. What is Hari is wandering? “Hari! Hari! I want this”; “I want that” “Give me, give me” you say. This is of no use. Such a man is never happy. Let Hari merge in Hara. Burn Hari in Hara. Saying “Hari, Hari” is nothing but a mental delusion. You praise Hara, hiding this delusion in your mind! He who has given you eternal joy is Shiva. Shiva is the giver of eternal Mukti (liberation) and eternal Bhakti. What is Hari is keeping the mind in the world. Shiva is keeping the whole universe in one’s Self. Saying “Hari, Hari” is going down. But Shiva is the guide to the path of bliss. Mukti is obtained by the upward course of Prana. Hari is like a  horse without reins.

Bhagavan used Lord Hari and Hara to get the distinction right for aspirants,  the relationship between the body, soul, and the divine, emphasizing the distinction between different aspects of spiritual experience and realization. Here’s a breakdown of the key concepts:

1. Body as the Nest:
   • The metaphor of the nest and the bird illustrates the relationship between the body and the soul (or Atman). Just as a nest provides a temporary home for a bird, the body serves as a temporary abode for the soul.
   • This comparison highlights that the body is not the ultimate reality; rather, it is a transient vehicle for the soul’s journey in the physical world.
2. Subtle Discrimination:
   • The phrase “What is ‘that house’ and what is ‘this house’ is subtle discrimination” suggests the importance of discernment in understanding the nature of existence. Here, “that house” refers to the broader, spiritual existence, while “this house” signifies the physical body. The distinction between the two emphasizes the need to recognize the impermanence of the body in contrast to the eternal nature of the soul.
3. Gross Body as a Beggarly House:
   • The passage describes the gross body as a “beggarly house,” implying that it is limited, transient, and unworthy of attachment. This perspective encourages the seeker to look beyond the physical form and recognize the deeper reality of the soul.
4. Eternal Atman:
   • The statement “Truly, truly, realize that the eternal Atman is ONE in ALL” points to the non-dual nature of existence. It emphasizes that the soul (Atman) is fundamentally one with the entirety of creation, transcending individuality and separation.
5. Hari and Shiva:
   • Hari is often associated with the aspect of divinity related to desire and the material world, while Shiva represents the aspect of the Absolute, consciousness, and liberation. The passage indicates that while people may call upon Hari with their desires (e.g., “Give me this; give me that”), this approach leads to dissatisfaction and is considered a mental delusion.
   • In contrast, Shiva is portrayed as the true knower and the source of eternal joy and liberation (Mukti). The text suggests that true happiness and fulfilment come from merging with Shiva, the unchanging essence of reality.

1. Mental Delusion:
   • The phrase “Saying ‘Hari, Hari’ is nothing but a mental delusion” implies that simply chanting the name of Hari without understanding its deeper significance leads to attachment to worldly desires. This approach keeps the seeker trapped in the cycle of wanting and lacking.
2. Merging with Hara:
   • To “burn Hari in Hara” indicates a transformative process where one transcends the limited understanding associated with desires (Hari) and merges with the higher consciousness of Shiva (Hara). This signifies a shift from seeking external validation and desires to finding inner peace and unity with the divine.

1. Guide to Bliss:

The passage states that while Hari may keep the mind entangled in the material world, Shiva guides the seeker toward bliss and liberation. This path of bliss is characterized by the upward course of Prana (life force), indicating a journey towards spiritual awakening and realization.

2. Horse Without Reins:

The analogy of Hari as a “horse without reins” signifies uncontrolled desires and distractions. It suggests that without guidance (like the reins for a horse), the seeker may be led astray by their desires and ego.

In essence, the passage contrasts the fleeting nature of worldly desires represented by Hari with the eternal nature of consciousness and liberation represented by Shiva. It emphasizes the importance of transcending attachment to the body and desires through the guidance of a realized Guru and the pursuit of spiritual awakening. The ultimate goal is to realize the oneness of the Atman with the entirety of existence, moving towards liberation and eternal joy.

18. Nityaswaroop

The eternally existing Parmeshwar (Supreme Being), who is the cause of the universe and is integrated with all living beings, is responsible for creation, maintenance, and destruction. Yet, He remains aloof, untouched, and unconcerned by this cosmic play. Still, He descends to Earth time and again to protect the virtuous and destroy evil. He resides in the hearts of His devotees, manifesting in various forms to fulfil their wishes and desires.

He, whose divine Leela (plays) brings endless joy to devotees, is beyond the grasp of Maya (illusion). However, for the sake of His devotees, He uses Maya as a tool, assuming the form of the Sadguru in a human body. Through the grace of the Guru (Guru Kripa Yoga), He reveals His divine nature and leads devotees across the ocean of illusion. This ever-compassionate, all-pervading Supreme Being is none other than Bhagavan Nityananda.

Ode to Bhagavan Nityananda by Tulas Amma

Tulas Amma composed eight hymns as an ode to Bhagavan Nityananda describing His Nijaswaroopa and His Nityaswaroopa.

|| Shloka ||

Nityanandroopam | Guruswaroopam | Atmaswaroopam ||
Akhandroopam | Adharroopam | Anandroopam | Sharanam prapadye ||

I surrender to my Sadguru, Respected Shri Nityananda,
who embodies everlasting bliss,
the essence free from all sensuous attachments,
the radiant form of the Guru.

He is the manifestation of the Self—
continuous, self-sustaining,
the unwavering foundation of all existence,
and the boundless joy that resides within.

Ashtak-[Eight Verses]

Nityanandroopam | Nityaswaroopam | Nijanandroopam | Nijswaroopam ||
Nirakarroopam | Nirgunswaroopam | Nityanandroopam | Sharanam prapadye ||1||

I surrender to my Sadguru, Shri Nityananda,
who embodies eternal and unchanging bliss,
the timeless essence, the pure joy of the Self,
and the original, primal form of existence.

He is beyond all physical form,
free from attributes and limitations,
and is the very essence of boundless and everlasting joy.
To Him, I offer my complete and unconditional surrender. ||1||

Avadhootroopam | Akhandanandroopam | Avyayswaroopam | Anantantroopam |
Adyayswaroopam | Anadyadiroopam | Achintyadiroopam | Sharanam prapadye ||2||

I surrender to my Sadguru,
whose form transcends all worldly attachments,
who embodies unbroken and eternal joy,
imperishable, limitless, and boundless in time and space.

He is unique, beyond all duality,
without beginning or end,
and unfathomable to the mind.
To Him, I offer my complete surrender. ||2||

Atmanandroopam | Atmaswaroopam | Dnyanandroopam | Dnyanswaroopam ||

Shantakarroopam | Shantswaroopam | Anandaroopam | Sharanam prapadye ||3||

I surrender to my Sadguru,
who embodies the joy of the Self,
the formless essence manifests in form.

He radiates the bliss of divine knowledge
and is the very image of supreme wisdom.
His nature is serenity itself,
the essence of peace, and the source of boundless joy.
To Him, I offer my complete surrender. ||3||

||Paramanandroopam | Paramswaroopam | Pranavanandroopam | Pranavswaroopam |
Prakashanandswaroopam | Prakashswaroopam | Prabhavanandswaroopam | Sharanam prapadye ||4||

I surrender to my Sadguru,
who embodies the Supreme Joy,
the essence of ultimate perfection and excellence.

He is the bliss of Om—the sacred Pranav,
and the very form of Omkar itself.
He radiates the joy of Divine Light,
manifesting as that Light’s brilliance and majestic splendor.
To Him, I offer my complete and unconditional surrender. ||4|

Chidakashroopam | Chitswaroopam | Chidambarswaroopam |
Chidanandroopam | Chinmayswaroopam | Chitprabhanandroopam | Sharanam prapadye ||5||

I surrender completely to my Sadguru,
who embodies the infinite Sky of Consciousness,
who is the very essence of Supreme Awareness,
and who manifests as the vast expanse of Pure Consciousness.

He radiates the bliss of Divine Awareness,
his being is infused with the joy of spiritual wisdom,
and he shines with the majestic brilliance of intelligent delight.
To Him, I offer my full and unconditional surrender. ||5||

Vishvanandroopam | Vishvaswaroopam | Vishvadharroopam | Vishwambharroopam ||

Vishvakarroopam | Vishvavyaparoopam | Vishvavyapakroopam | Sharanam prapadye ||6||

I surrender to my Sadguru,
who embodies the bliss of the entire cosmos,
whose very form is the Universe itself,
and who supports and sustains all creation.

He manifests as the essence of all existence,
his nature permeates every corner of the Universe,
and his presence encompasses all that is.
To Him, I offer my complete surrender. ||6||

Omkarroopam | Vyomaswaroopam | Bodhanandroopam | Bodhaswaroopam ||
Sojvalanandroopam | Sojvalswaroopam | Bodhakarroopam | Sharanam prapadye ||7||

I surrender to my Sadguru,
who is the embodiment of Omkar—the sacred Pranav,
who manifests as the infinite Sky of Consciousness,
whose nature is the supreme bliss of inner awakening,
and whose essence is pure Knowledge.

He radiates the joy of divine brilliance,
his being shines with unbounded splendour,
and he embodies the awakening of the highest wisdom.
To Him, I offer my complete surrender. ||7||

Sahajanandroopam | Sahajaswaroopam | Sadanandroopam | Satyaswaroopam ||
Sarvanandroopam | Sarvaswaroopam | Sarvadharroopam | Sharanam prapadye ||8||

I seek refuge in my Sadguru,
who embodies effortless, natural joy,
whose very being is spontaneous and pure,
who manifests as eternal bliss,
whose form reveals the supreme Truth.

He is the essence of all-encompassing joy,
the presence that permeates everything,
and the ultimate foundation upon which all rests.
To Him, I surrender completely. ||8||

Thus, Tulas Amma could describe the Nijaswaroop and Nityaswaroop of Bhagavan Nityananda and the same is summarized below.

The Nijaswaroop of Nityananda is Omkar

The Essence of Nityananda: The Timeless Sadguru Beyond Form and Duality

Nityananda—meaning “Eternal Bliss”—is not merely a person or figure confined to history, but a manifestation of the Supreme Consciousness. The Sadguru in this form transcends name, form, time, and space, embodying the highest spiritual ideal. The eight verses collectively reveal Nityananda’s profound and multi-faceted nature, guiding seekers toward understanding his essence beyond superficial identities.

1. Embodiment of Eternal Joy (Nityanandroopam | Nityaswaroopam)
   Nityananda represents the everlasting bliss that flows from inner realization. This is not a fleeting joy but the deep contentment that arises from unity with the Self, undisturbed by external circumstances. His presence reflects this unchanging bliss, guiding devotees toward inner peace and contentment.
2. Formless and Attribute-less (Nirakarroopam | Nirgunswaroopam)
   Nityananda’s nature is beyond physical form and devoid of attributes. As Nirguna Brahman, he transcends all dualities—light and dark, good and bad—demonstrating the formless truth of existence. In this state, he invites seekers to go beyond the limitations of the mind, intellect, and senses.
3. Infinite Consciousness (Chidakashroopam | Chitswaroopam)
   His essence pervades the Chidakasha—the sky of consciousness that is vast, silent, and boundless. As the Sadguru, he awakens this inner space within each devotee, opening them to the infinite awareness and realization of their own divine nature.
4. The All-Encompassing Universal Presence (Vishvaswaroopam | Vishvavyapakroopam)
   Nityananda’s presence is universal, embodying the essence of the entire cosmos. He sustains and pervades all creation, reflecting the truth that there is no separation between the Self and the Universe. His form is the support and foundation of all existence, teaching that the divine exists in every atom, being, and moment.
5. Unbroken Joy and Knowledge (Akhandanandroopam | Dnyanandroopam)
   As the embodiment of unbroken joy and divine wisdom, Nityananda reflects a state of oneness with pure knowledge. His bliss is inseparable from the experience of self-realization, where knowledge (Dnyana) and joy (Ananda) merge into one.
6. The Pranava Manifest (Omkarroopam | Pranavswaroopam)
   Nityananda is the living expression of Omkar (AUM)—the primordial sound that sustains the universe. As the Sadguru, he embodies the energy of creation, sustenance, and dissolution, drawing devotees toward the experience of divine unity beyond the cycles of life and death.
7. Transcending Time and Duality (Anadyadiroopam | Anantantroopam)
   Nityananda is beyond beginning and end. His existence transcends the constraints of time, causation, and duality. As an Avadhoota, he is free from attachment, untouched by worldly distinctions, and living in a state of pure non-duality (Advaita).
8. Majestic Peace and Radiance (Shantswaroopam | Prakashanandswaroopam)
   His being radiates peace and brilliance—a divine light that dispels ignorance and brings clarity. The peace he embodies is not mere stillness, but a dynamic silence filled with awareness and bliss. His very presence illuminates the minds of those who surrender to him, guiding them toward liberation.

The Path of Surrender and Grace (Sharanam Prapadye)

At the heart of these verses lies the principle of surrender (Sharanagati). Nityananda’s grace flows effortlessly to those who surrender at his feet, recognizing the illusory nature of ego and personal effort. He teaches that the ultimate realization comes not through struggle but through surrender to the Sadguru—trusting that the Guru’s grace can take one beyond all limitations and into the boundless joy of the Self.

The Sadguru, in his essence, is both form and formless, finite and infinite, transient and eternal. Nityananda embodies these paradoxes seamlessly, leading devotees beyond duality into the realm of pure Being. To know Nityananda is to awaken to the truth that the Supreme Consciousness is not separate—it resides within each being, waiting to be realized through devotion, grace, and surrender.

---

In sum, Nityananda’s real nature is the embodiment of Eternal Bliss, Universal Consciousness, and Unfathomable Wisdom. He is not confined by human attributes but exists as the ever-present Guru, guiding all who seek liberation toward the realization that they too are the essence of the same blissful consciousness—eternal, infinite, and free.

The July 27, 1961 Gurupurnima talk -An Assurance

Bhagavan Nityananda took Mahasamadhi on 8th August 1961. Eleven days before that, his last Gurupurnima was celebrated in Ganeshpuri. Crowds of devotees flocked to have his darshan, although no one knew how close he was to the end. Bhagavan had recently moved from Kailas Nivas to Bangalorewalla, the place where he was destined to breathe his last. Bhagavan was already very weak and his close attendants were worried that Baba might not be in a position to give the much looked-forward-to Gurupurnima Darshan. However, on the day, despite his frail condition, Baba rose early and gave non-stop darshan from 6am till late afternoon.

Baba generally did not give formal talks. However, on this occasion he spoke for forty-five minutes. There are recordings of Baba’s voice, but this particular talk was not recorded. No one but Baba understood the significance of what was happening. No one had the presence of mind to make detailed notes, but we can piece together several themes from various devotees’ accounts, especially the reminiscences of my parents and Padiyar Swami.

As I mentioned, Baba never gave organised lectures, nor did he speak on particular topics. His talks were spontaneous and were usually initiated by the devotees around him. They would ask him to speak to them on various topics and he would answer in his cryptic style. In this last talk, however, Baba seemed to have a strong purpose and a number of points that he wanted to emphasise.

Usually, the flow of his conversation was light and quick, full of laughter and fun. He conveyed information in short bursts. On this day, he was clearly weak and his manner was different. Baba spoke slowly, using long sentences.

Bhagavan Nityananda all but spelled out what was going to happen in the near future. For example, he told his audience that when the gross body is shed, the subtle form is far more powerful to reach devotees. It was easier to help in subtle (nirguna) form than in gross form. The attentive listeners in the audience were comforted by these words, and also frightened.

He spoke about the Balbhojan program of feeding and caring for the children. This was very close to his heart and he wanted it to continue.

He emphasised spiritual practices. But he also emphasised the importance of one’s worldly responsibilities, one’s dharma. He said that first we should pay attention to our duties and only when they are handled, dedicate ourselves to sadhana and spiritual practices.

Mainly, he spoke about guru’s grace and guru kripa. He said that surrender to the guru is ultimate on this path. Once the guru takes your hand, he will never let you down. The guru’s concern for his disciples is comparable to that of a tortoise to its young ones. It is believed that although the tortoise floats in the deep sea, its attention is always on the eggs lying on the shore (Kurma Dristhi). Its intense concern and love for the young ones soon leads the eggs to hatch and guides the newborn safely to sea.

He said, ‘This One is the engine driver. Attach your bogie (wagon) to the train driven by this One and rest assured that you will be delivered’.

Finally, he told the crowd that everyone who takes birth has to eventually leave his body. This was even true for Lord Krishna and Lord Rama. There was no doubt that Baba was talking to the deepest fears of the devotees. No one wanted to believe, however, how close at hand the final act was.

The Mahasamadhi and the Last Darshan

As I looked across Bangalorewalla Hall, I saw many devotees who had known Him for a long time, sitting together in deep reflection. They had all experienced His grace, love, and care. Some had even witnessed extraordinary miracles that left no doubt of His divine nature as a Mahavatar. He never held formal classes, lectures, or retreats. Instead, those who lived with Him were immersed in a ‘virtual classroom’—every moment was an opportunity to absorb His wisdom. It was like a continuous shower of pearls of knowledge, but only the discerning and fortunate gathered them; many others let them slip by.

In this virtual classroom, devotees were promised spiritual graduation, but it was no easy task. They had to learn, practice, and embody His teachings before earning the ultimate degree of Jeevan Mukti. Yet, many found it easier to believe that merely being in His presence would be enough to carry them across the ocean of life, expecting to be ferried along without personal effort.

He constantly taught them to live life with greater intensity—emphasizing regular sadhana, fulfilling one’s duties with integrity, and leading a life of commitment. Every moment was an opportunity to learn. Yet, most devotees sought only worldly comforts and desires through His grace. Bhagavan was like a mirror. He would often say, “Bhav Taisa Dev”—as your belief, so is your God. In His final days, He lamented, “There is so much to give, but no takers.”

As they sat in His presence, the devotees wondered how life would be without Him. Many travelled back in memory to the moment they first met Him and reflected on their spiritual growth under His guidance. They recalled His boundless love, care, and the lessons He imparted—lessons they had often neglected to put into practice. Still, they knew that He lived within their hearts. They resolved to apply what they had learned, striving toward liberation. They enshrined His image in their hearts, practising His teachings while balancing their spiritual path (Parmarth) with worldly responsibilities (Prapanch). Even after His Mahasamadhi, they knew He continued to guide them from within.

Kullur Swami, in his early days, served Bhagavan Nityananda. Each evening, after bathing in the hot springs, he would light camphor pieces at each spot where Bhagavan had stayed before moving to Kailash Bhavan. This continued for several days until one evening, Bhagavan called him and asked, “What are you doing? That is not the way to pay obeisance. One must offer obeisance with ‘Urvadanda Namaskara.’”

Urvadanda Namaskara has two meanings. One is to raise one’s hands above the head in salutation, and the other refers to Pranayama, specifically holding the prana between the eyebrows – ‘Urvaswatch’ Through this, Bhagavan indicated that Kullur Swami should worship through spiritual practices, not rituals.

On another occasion, Bhagavan told him, “Ganeshpuri Nitya Darshan”—implying that in Ganeshpuri, the Darshan is eternal and uninterrupted. Kullur Swami pondered this statement for years, but its true meaning was revealed only after Bhagavan’s Mahasamadhi. Kullur Swami, who traditionally visited Ganeshpuri every Shivratri, lived most of the time in his ashram at Kullur. As he grew older, he gained weight and found it increasingly difficult to climb the stairs to visit the Samadhi shrine daily. Then he understood Bhagavan’s deeper message: “By simply visiting Ganeshpuri, one is blessed with the ceaseless grace of Bhagavan Nityananda.”

Bhagavan Nityananda conveyed that His presence is eternal, ever accessible to those who seek Him. He was always there to help—one only needed to reach out. His grace flowed continuously, like an unending stream, and to experience it, one simply had to step within. In Ganeshpuri, His presence was free and unconditional, always available to those who called upon Him.

His Darshan is eternal, spanning this life and many more to come. Bhagavan Nityananda is always available—free, unconditional, and limitless—open to all who call upon Him. Just as Lord Krishna told Arjuna: “O Son of Kunti, proclaim to the world that whoever comes into My fold will never be abandoned,” so too is the grace of Bhagavan Nityananda of Ganeshpuri. Simply call out to Him, and He will be there.