Nityaswaroop of Bhagavan Nityananda

Nityaswaroop

of

Bhagavan Nityananda

 

Introduction

Bhagavan Nityananda, revered by countless devotees across time, is not merely remembered for His extraordinary life or miracles but as the living embodiment of the Nityaswaroop — the Eternal Form. This state is not a form in the material sense but a radiant pointer to the formless, unchanging substratum of existence itself — Sat-Chit-Ananda (Existence-Consciousness-Bliss). Bhagavan’s presence continues to radiate through this Swaroop, which transcends time, space, and causation.

In Vedantic tradition, Swaroop refers to the essential, unchanging nature of a being — the core reality that neither begins nor ends. For Bhagavan Nityananda, this Swaroop was not the body born in Quilandy, nor the saint who walked the lanes of Kanhangad and Ganeshpuri. His Nityaswaroop was the silent, luminous essence beyond all appearances, untouched by the waves of birth and death. The word Nitya means eternal, and it reveals His unfading presence that abides even now, beyond His Mahasamadhi, in the hearts of those who seek Him.

His life on Earth was like the movement of the wind through space — visible in effect, yet untouched in essence. Like the deep ocean undisturbed by surface storms, Bhagavan’s inner stillness remained perfect and complete, even as He dispensed grace, wisdom, and healing to the multitude. To perceive His Nityaswaroop is not merely to behold a divine form, but to awaken to the eternal Self within oneself — that same, undivided Reality which Bhagavan personified.

Though He walked among people of all backgrounds — saints, sinners, scholars, and simpletons alike — Bhagavan remained established in Purna Vairagya, a state of total detachment. His interactions were often enigmatic, His compassion veiled in silence or abruptness, but always rooted in supreme awareness. He was Sthitaprajna — unwavering in wisdom, acting without identification, and resting in the bliss of the Self.

He often stated, “This body is a vessel for the Supreme. The Self is all-pervading.” This statement was not poetic mysticism — it was the living truth of His being. He lived not as a personality but as a Tattva — a principle, a light, a presence that cannot be touched by death or decay. His form was never a limitation, but a conduit through which the Nityaswaroop worked for the welfare of all.

Recognising Bhagavan’s Nityaswaroop is a turning point in a seeker’s journey. It shifts the focus from outer dependence to inner realisation. The Guru, the Self, and the Eternal are not three — they are one. In surrendering to Bhagavan, we are invited not into servitude, but into awakening. His eternal presence is a silent beckoning: to know the truth, not outside, but within.

Today, His form may not be seen with mortal eyes, but His presence is palpable — in the stillness of meditation, in the fragrance of selfless love, in the fire of dispassion, and in the unwavering light of awareness. His Nityaswaroop is not a concept to be worshipped — it is a state to be realised.

As Tulas Amma sang and many realised: “He is always here, as ever. The form may vanish, but the formless knows no departure.”

Spiritual Discipline Practised by Bhagavan Nityananda 

Bhagavan Nityananda’s life defied categorisation. He did not teach by precept alone, nor did He follow or advocate any codified spiritual discipline. His silence was His sermon, His glance a transmission. He demonstrated, by His very presence, that the highest state of realisation lies not in ritual or repetition, but in abiding as the Self — effortlessly, purely, and spontaneously.

Though His teachings often echoed the core principles of Advaita Vedanta — the non-dual understanding that the Self (Atman) is one with the Absolute (Brahman) — Bhagavan also acknowledged the power of Bhakti (devotion). His communication was often simple, direct, and tailored to the temperament of the devotee. For the intellectual, He pointed toward the stillness beyond thought. For the devotee, He emphasised surrender and unwavering faith.

Some have associated Him with Kashmir Shaivism, as His spontaneous utterances and states of absorption mirrored the highest expressions of Shaiva Tattvas. Yet Bhagavan never claimed allegiance to any tradition or sect. Whether it was the Navnath Sampradaya, to which some linked Him because He constructed the Nath Mandir at Vajreshwari, or other philosophical schools, He remained unattached to all labels. His teachings flowed from a place beyond the dualities of sect and scripture.

He never performed elaborate rituals, nor was He seen offering external worship. The act of bowing, even before idols of gods, did not feature in His daily life. And yet, His life was a ceaseless act of inner worship — a nitya yajna (eternal offering) of ego at the altar of Truth. At times, He would vibrate the entire atmosphere by uttering “Om” in a voice that seemed to echo through all dimensions — not as a chant, but as the very sound of Being resounding through the cave of the heart.

He spoke of deities — Shiva, Krishna, Ayyappa — but always from the awareness that these forms were expressions of the One Reality. He once said, “Krishna is not the body that played the flute. Krishna is that principle (Tattva) which is unborn, infinite.” This was not philosophy — it was experiential truth.

When asked which path or practice He advocated, Bhagavan was unequivocal: None and all. He met each seeker where they were and offered only what was needed. If one required japa, He encouraged it. If one required silence, He gave it. If one required purification, He orchestrated it through life’s events. Always guiding, yet never binding.

Bhagavan’s sadhana was sahaja — natural, effortless abidance in the Self. This is not a practice in the conventional sense, but the fruit of complete inner maturity. It cannot be imitated, but it can be aspired toward through surrender, grace, and inner purification.

In Ganeshpuri, Bhagavan Nityananda chose to dwell in simplicity near an ancient Shiva temple, embodying the quiet sanctity of a place steeped in spiritual vibrations. Over time, he oversaw the construction of a temple dedicated to Lord Krishna and Ma Bhadrakali, thus embracing and honouring the divine in its multiple manifestations — the transcendent and the immanent, the serene and the fierce, the protector and the destroyer of ignorance. This inclusive reverence did not stem from religious affiliation, but from a profound recognition of the One Supreme Consciousness expressing Itself through countless forms.

Yet, Bhagavan made it unmistakably clear — not through sermons, but through silent example — that he held no distinctions between these forms or the paths they represented. He saw divinity not as confined to images or sects, but as the indwelling essence in all beings. His was a vision that dissolved boundaries. Whether it was Shiva or Krishna, Kali or Christ, the outward form mattered little; what mattered was the purity of one’s heart, the surrender of the ego, and the realisation of the One Self.

Bhagavan’s presence in Ganeshpuri became a confluence of faiths. His message was not doctrinal, but universal — a silent current of grace that flowed beyond the limits of caste, creed, or religion. To him, a sincere heart and a yearning soul were the only qualifications needed. Hindus, Muslims, Christians, Parsis, Jews, Buddhists, and those of no professed faith were drawn to him alike. His darshan was open to all, and his compassion knew no boundaries. Devotees came not only from different religions, but from vastly different walks of life — kings and servants, merchants and ascetics, scholars and illiterates, the affluent and the destitute — all stood equally before him, stripped of outer identities in the light of his unconditional love.

This inclusivity was not an ideology but a natural expression of his Nityaswaroop — the eternal, non-dual state in which all distinctions vanish. In his gaze, the world appeared not as fragmented and separate, but as a seamless, living unity. To behold Bhagavan was to be reminded of our own shared divinity — to feel, even for a moment, that behind the veil of appearances, we are one.

Thus, Ganeshpuri became more than a village — it became a sacred meeting ground for humanity itself, united in the presence of a Master who recognised no “other.” The fragrance of Bhagavan’s presence continues to draw seekers to this day, across faiths and cultures, drawn not by doctrine, but by the unspoken truth that in the presence of the eternal, all are equal.

When He was a young boy, many gathered around Him

Bhagavan Nityananda never sought to disturb anyone’s religious convictions or uproot their inherited beliefs. Instead, he gently encouraged devotees to go deeper into their existing spiritual paths with sincerity and inner discipline. He saw each tradition not as a contradiction of the other, but as unique rays emerging from the same divine sun. To him, all true paths — whether they involved prayer, devotion, self-inquiry, or service — ultimately converged in the realisation of the universal Self, the one Consciousness that pervades all beings and forms. By raising seekers of every background — from different faiths, social strata, and walks of life — he silently revealed that true spirituality is not confined to outer forms or labels. It is rooted in direct inner experience: the recognition of one’s own divine essence.

The Heart of His Teachings: A Harmonised Yogic Path

At the core of Bhagavan Nityananda’s guidance was the profound yet subtle path of Rāj Yoga — the royal path. Rāj Yoga, as laid out in Patanjali’s Yoga Sutras, is centred on the control of the mind, discipline of the senses, deep meditation (Dhyana), and ultimately, the absorption in the Self (Samadhi). It is a path suited to those who yearn for stillness, inward focus, and direct union with the eternal. But Bhagavan, in his vast compassion and insight, knew that the world was changing — that the pressures and distractions of modern life would make it increasingly difficult for future aspirants to follow one strict path.

Thus, in his infinite wisdom, Bhagavan did not limit his teachings to Rāj Yoga alone, but skillfully blended it with other yogic paths to create a practical, living synthesis — one that could support aspirants navigating the whirlwind of contemporary life.

A Divine Integration of Yogas

• Bhakti Yoga (Path of Devotion): Bhagavan inspired his devotees to cultivate love for the Divine in any form that spoke to their hearts. He encouraged the singing of bhajans and kirtans composed by saints like Tulsidas, Tukaram, Mirabai, and Tulas Amma. This devotional path served as a soothing balm for emotional turbulence and anchored the heart in divine remembrance. Through Bhakti, the restless mind is softened and purified.

• Karma Yoga (Path of Selfless Action): He emphasised the spirit of nishkama karma — performing one’s worldly duties sincerely, yet without attachment to outcomes. Bhagavan uplifted even the humblest acts of service when done with love and surrender. Through Karma Yoga, daily life itself became a field of sadhana.

• Dnyan Yoga (Path of Knowledge): For those inclined towards inquiry and contemplation, Bhagavan pointed them inward, to question the nature of the self, the body, the mind, and the ego. He encouraged the study of sacred texts and reflection on truths like “Who am I?” and “What is real?” This path led aspirants toward inner clarity and dispassion.

• Guru Krupa Yoga (Path of the Guru’s Grace): Above all, Bhagavan laid great emphasis on Guru Krupa — the grace and presence of the Sadguru. He often said, “What does the Guru do? He shows the Nivrutti Marga — the inward path of renunciation and inner stillness.” In his silence, gaze, and presence, he transmitted what no scripture could — direct awakening. He did not demand intellectual understanding but deep trust and openness to grace.

The Subtle Power of Music and Art

To Bhagavan Nityananda, music and art were not mere entertainments — they were sacred expressions of the soul’s longing for the Divine. He recognised that melody, rhythm, and movement had the power to dissolve the ego, still the restless mind, and open the heart to bhava (divine feeling). In the serene atmosphere of Ganeshpuri, music often served as a silent transmission of grace, evoking devotion and inner stillness more effectively than words. He would become deeply absorbed during bhajan sessions, sometimes going into meditative states, reflecting the profound inner resonance he felt with the vibrations of sacred sound.

Bhagavan encouraged the inclusion of artistic expression as a valid and powerful limb of spiritual life, especially for those whose temperaments were naturally devotional or creative. When sung with sincerity and love, even a simple bhajan became a form of tapasya (austerity), a path to surrender. He would often request that specific bhajans be sung repeatedly, not out of preference, but because of the deep transformative potential they carried. Whether it was a soul-stirring abhang by Tukaram or a heart-melting composition by Tulas Amma, Bhagavan used music as a medium to elevate the collective consciousness of all present.

By honouring and inviting the arts into spiritual life, Bhagavan reaffirmed the ancient Indian view that aesthetics (rasa) and spirituality are not separate. When purified of ego and offered with bhakti, even the creative arts become a form of yogic practice, leading not outward into distraction, but inward toward divine absorption.

Music, Culture, and the Role of the Guru

Bhagavan Nityananda was not only a master of silence but also one who spoke volumes through music and metaphor. On special occasions, he would sing a few lines of cherished bhajans, his voice carrying a force that seemed to penetrate straight into the hearts of the listeners. It wasn’t the melody alone that stirred devotees — it was the power of his inner realisation, pouring through each word and tone. Bhagavan would often pause to explain the deeper meanings hidden within simple verses, unveiling layers of spiritual insight that transformed casual singing into potent sadhana. To him, music was a divine channel, not for personal pleasure, but for collective upliftment. He believed it to be a bridge to devotion, especially powerful when introduced in early childhood.

Understanding the formative nature of childhood, Bhagavan placed great emphasis on instilling cultural and spiritual values through music and storytelling. In the schools he established for local children, he ensured that, along with formal education, there was space for artistic expression rooted in dharmic tradition. Harmoniums, tablas, and other instruments were arranged, and children were lovingly encouraged to sing bhajans, participate in dramas, and enact stories from the Puranas and epics. Characters like Veer Abhimanyu, Bhakta Prahlad, Dhruva, Raja Harishchandra, and Shivaji Maharaj were brought alive not just as myth or history, but as ideals of truth, devotion, courage, and sacrifice — qualities Bhagavan wished to awaken in each soul.

This affinity for music and culture was not limited to Bhagavan alone; it was a spiritual inheritance seen among his closest devotees. Just as Lord Dattatreya is said to have revelled in the divine play of song and dance, so too did Bhagavan’s disciples like Swami Janananda, Shaligram Swami, Swami Muktananda, Tulas Amma, and many others carry forward this radiant legacy. For them, music was not just accompaniment to worship — it was worship.

Above all, Bhagavan Nityananda emphasised the indispensable role of the Guru in a seeker’s life. He made it clear that spiritual growth was not merely a matter of effort, austerity, or book knowledge — it hinged upon surrender to a living embodiment of truth. “Apana sharikhe karito tho tatkal, nahi tyala kal vel,” he would sing — “If the Guru makes you like Himself, it happens in an instant; time and destiny are no barrier!” His teachings were marked by simplicity but immense depth. Once, to the devoted Baburao Khade of Sion, Bhagavan plucked a hair from his head and pointed to its tiny root, saying: “If you have even this much faith, it is enough.”

Faith, to him, was not blind belief, but a subtle strength—readiness to be transformed. He echoed the bhakti of Dnyaneshwar, who declared, “Even if you stand at God’s door for a single moment, you shall be redeemed.” Bhagavan, however, hinted at a subtler layer: it is not merely one moment of standing outside the Divine’s door — it is the invitation to remain in that sacred presence, moment to moment, throughout life.

The Guru as the Guiding Light: A Deep Dive into Bhagavan Nityananda’s Chidakasha Geeta

In the Chidakasha Geeta, Bhagavan Nityananda repeatedly emphasises the indispensable role of a Guru in a seeker’s spiritual evolution. His profound insights are not only practical but deeply rooted in Vedantic wisdom, dismantling superficial notions about spiritual mentorship and revealing the deeper, transformative truth behind the Guru-disciple relationship.

The Guru as the Catalyst of the Journey

In aphorism 256, Bhagavan draws a powerful analogy: “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.”

This comparison signifies that while the initial push, initiation, direction, and support are necessary for the seeker to embark upon the inward journey, ultimately, Self-realisation is an inner process, and once the goal is reached, the external guide is no longer required in the same way. However, this does not diminish the Guru’s role; rather, it glorifies it as the sacred trigger that sets the soul on its divine path.

The Two Gurus: Inner and Outer

In aphorism 27, Bhagavan delves deeper into the nature of the Guru, revealing a subtler truth: there are two kinds of Gurus—the primary and the secondary. The Mind (Manas), when purified and aligned with truth, becomes the primary Guru, while the external teacher who initiates and guides the seeker is the secondary Guru. The external Guru does not command the inner mind but merely points out the well of wisdom—he indicates the source, much like someone pointing to water in a well. It is the Mind, properly trained and guided by the Intellect (Buddhi), that must do the actual work of drawing the water, that is, practising and realising.

This insight radically reframes the idea of a Guru, not merely as an individual in robes giving teachings or rituals, but as a principle of awakening, both internal and external. Ultimately, the Jagad-Guru or Universal Guru—the Divine presence within all beings—is the real guide, ever-present and all-knowing.

The Guru as Inner Mastery

In aphorism 188, Bhagavan uses the image of riding a horse through a crowd to explain the importance of mental discipline. Just as riding through a dense crowd requires the rider to be efficient and skilled, navigating the crowded thoughts and tendencies of the mind requires mastery. Here, Buddhi (intellect) is likened to a king, and Manas (mind) to a prime minister. The Buddhi must rule, and the Manas must serve—only then can true progress occur.

This inner alignment of intellect over mind is essential in spiritual practice. The Guru, especially the internal Guru, functions through this very principle, enabling the seeker to cultivate discrimination, detachment, and clarity. The sound (Shabda) or pure thought arises in the Buddhi and is imprinted upon the Manas. Hence, true guidance begins within once the outer Guru ignites the flame.

The Essence of Realisation: Guru as Self

Bhagavan takes this teaching further in aphorisms 28 and 29, warning against shallow or symbolic interpretations of what a Guru is. Merely wearing special clothes, beads, or distributing trinkets like stones does not make one a Guru. A true Guru is one who lives what he teaches, one who has realised the Self. Speaking about Brahma-Jnana is not enough—one must embody that state. Bhagavan affirms that only one who has realised their identity with the Supreme, beyond body, mind, and ego, can truly be called a Guru.

Such a realised being has annihilated the notion of “I am the body.” They live in a state of unity, having transcended all dualities. For the disciple, such a Guru is not merely a teacher but God manifest—a living embodiment of the Divine. Bhagavan declares boldly, “There is no god above such a Guru,” reaffirming the Upanishadic truth that the Guru, God, and Self are one for the one who has truly known.

The Role of the Guru in Dispelling Darkness

In aphorisms 185 and 228, Bhagavan returns to the symbolism of light and darkness to clarify the function of the Guru. He explains that the Infinite is indivisible and non-dual—there is no finite in it. Duality and fragmentation exist only in the mind. The Guru, therefore, acts as the bridge between the finite (conditioned mind) and the Infinite (pure consciousness). Without a Guru, the seeker remains lost in the wilderness of ego, attachment, and illusion (Maya).

Walking in the darkness causes fear and confusion. One cannot perceive obstacles or direction. This darkness is symbolic of ignorance. When light appears, fear vanishes, clarity arises, and one can move forward. This light is the Guru, who removes the veils of ignorance and shows the path. Bhagavan’s culminating statement here is profound: “Guru is light and light is Guru.” The Guru is the radiance of knowledge, the flame that leads the disciple from the known to the unknown, from fear to fearlessness, from bondage to liberation.

The Guru Principle (Guru Tattva)

What emerges from these aphorisms is a multi-dimensional understanding of the Guru. The Guru is not merely a person; it is a divine principle—both external and internal, functioning through the awakened intellect, and pointing toward the Jagad-Guru, the Universal Self within. The outer Guru initiates, inspires, and instructs. The inner Guru practices, contemplates, and transforms. And ultimately, the Supreme Guru, the Self, reveals itself in a moment of grace and deep inner silence.

Bhagavan Nityananda’s teachings shatter conventional, surface-level spirituality. He invites us to revere the Guru not for their form, but for their realisation. To not cling to rituals, but to go within. To not merely talk about truth, but to live it.

In the end, the Guru is the Light, and that Light is the Self. To recognise that Light as our very essence is the highest realisation—and the ultimate purpose of having a Guru.

4. Imparting Spiritual Knowledge

Bhagavan Nityananda did not impart spiritual knowledge indiscriminately to everyone. For most devotees, he emphasised 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 prioritising 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.

Subtle Guidance from the Silent Master

For those advanced on the spiritual path, Bhagavan Nityananda’s way of imparting guidance was unlike any conventional method. He did not deliver sermons, organize discourses, or follow any structured pedagogical approach. Instead, his mere presence—deep, silent, and radiant with Chaitanya (consciousness)—was the teaching. For such souls, even a glance or a few words from Bhagavan carried the power to ignite inner transformation, awaken latent potential, or provide lifelong direction. These subtle transmissions, often invisible to the outside world, revealed the profound and mysterious workings of the Sadguru.

Some disciples spent mere moments in his presence and were irrevocably changed. Take for example, Swami Janananda—although he was not constantly at Bhagavan’s physical side, he was guided inwardly and with great precision. Bhagavan instructed him to visit Gangapur, the sacred seat associated with Lord Dattatreya, before later establishing him at Kanhangad, where Swami Janananda became the spiritual lighthouse of the Ashram and continued Bhagavan’s work in silence and purity. This inner command, unspoken yet unmistakable, was typical of how Bhagavan operated with those who were inwardly receptive and prepared.

Similarly, Shaligram Swami, another advanced disciple, was sent to various spiritually potent places—Mahul, Haji Malang, and Alandi—each location steeped in mystical energy and associated with different traditions and saints. These places were not chosen randomly; Bhagavan, functioning from the plane of omniscience, placed his disciples where their tapas (spiritual austerity) would flourish and where their vibrations could uplift others.

Tulas Amma, revered for her devotional bhajans steeped in the nectar of Guru Bhakti, met Bhagavan only a few times. Yet in those rare darshans, she received the full flood of his grace. The depth of her devotion and the purity of her heart made her a perfect vessel. She did not need prolonged instruction—her heart recognised the truth, and the Guru poured into her the inspiration that would later become timeless songs of love and surrender.

Then there was Lalita Mauli, who received Shaktipat—not through any ritual or spoken mantra—but solely through Bhagavan’s divine gaze. In that single glance, laden with lifetimes of compassion, her inner spiritual centres were awakened. Such is the power of a true Siddha; they do not always work through words but through presence, vibration, and silence.

Others like Kulur Swami and Gopal Mama served Bhagavan directly in Ganeshpuri, offering physical seva (service) at the Ashram. For these devotees, seva became the path. In serving the Master’s physical needs, they were silently reshaped—purified in thought, word, and deed. Bhagavan gave them no doctrinal teachings, but his constant presence transformed their very being. Theirs was a training in humility, alertness, and surrender—a teaching that words can scarcely capture.

What becomes evident through all these examples is that Bhagavan’s way was individualized, intuitive, and deeply subtle. He worked not with crowds, but with the hearts of those ready to receive. Each disciple was guided in a unique way, tailored not by outward needs but by the inner samskaras and soul-purpose of the individual. Some were led into solitude, others into public service; some received commands through dreams or silent gazes, others through a single cryptic utterance. Yet in all cases, Bhagavan’s invisible hand was always at work—gently directing, empowering, and protecting.

5Holistic Healer

Bhagavan Nityananda was not merely a spiritual guide—he was also a profound healer who addressed the physical, mental, and subtle ailments of his devotees with astonishing insight. His healing methods were never conventional, often bypassing established medical logic. Yet, they worked consistently and unquestionably, leaving behind no doubt in the hearts of those who were cured that it was His divine power, not the prescription, that healed them.

Take the case of Smt. Sanjeevi Prabhu, who suffered from a chronic stomach ache for fourteen years. Despite consulting numerous doctors, the cause of her pain remained undiagnosed and untreated. One of her relatives, who had encountered Bhagavan during His travels in Karnataka, informed her of an Avadhoota—an ascetic clad in a simple loincloth—who had recently arrived in Kurla and was known for performing miracles. In desperation, Sanjeevi made her way to Kurla and bowed at Bhagavan’s feet. No words passed between them; only a deep and silent gaze was exchanged. Then, Bhagavan handed her a small yellow banana, which she consumed immediately. That single act ended her suffering—her stomach pain vanished on the spot, never to return for the rest of her life. For her, this was not just relief; it was a life reborn in faith.

Years later, in the 1940s, Sanjeevi once again had a direct experience of Bhagavan’s healing power, this time in Ganeshpuri, where she had gone with her family to stay at His Ashram. On that day, in the fields that now house Bhagavan’s Samadhi, a group of children were playing when one of them suddenly shrieked in pain—a black cobra had bitten him. As panic set in, Bhagavan calmly walked over to a nearby bush, plucked some leaves, crushed them with His hands, and applied the juice to the bite. Within moments, the child sat up, completely healed, and resumed playing as if nothing had happened. This incident was witnessed by Sanjeevi’s son Ramnath and their loyal family retainer, Madhavmam. Driven by curiosity, Madhavmam later tried to identify the plant Bhagavan had used, but Bhagavan appeared behind him and sternly flailed His arms, shooing him away in silence. This gesture was not anger—it was a silent teaching that healing was not about the herb, but about the grace. It was a subtle reminder that one should not try to dissect or appropriate the divine act of healing beyond one’s spiritual capacity.

There are many such instances. Raghunath Shenoy, who used to suffer from epileptic fits, was advised by Bhagavan to apply rancid cow’s ghee—ghee that had been aged and turned sour—on the temples of his head and rub it for a while. With consistent application, the episodes stopped. Such guidance defied common sense but worked miraculously.

Lalita Mauli, another devotee, struggled with debilitating joint pain. Bhagavan simply instructed her to dip into the hot spring (kunda) at Ganeshpuri three times. She did as told, and her pain dissipated soon after.

Bhagavan’s healing approach was not rigid or dogmatic. He combined traditional wisdom with an open-minded acceptance of modern medicine. In fact, there were times when He explicitly recommended surgery. For one woman suffering from severe uterine issues, He advised a hysterectomy, which successfully relieved her condition. Similarly, He asked another devotee with chronic abdominal pain to undergo surgical treatment.

To Geeta Shenoy, daughter of the late Shri Sitaram Shenoy, who was suffering from jaundice, Bhagavan recommended an antihelmintic—a medicine typically used to expel worms. A local doctor warned the family that administering it could be fatal in her condition, but the family, unwavering in their faith, followed Bhagavan’s advice. To everyone’s astonishment, the next morning, Geeta expelled a tapeworm and her jaundice cleared.

In another incident involving Geeta, she had developed a painful boil on her leg that resisted all known treatments. Bhagavan told the family to take her to the banks of the Teja River, identify a particular plant, perform pradakshina (circumambulation) around it, seek its blessings, pluck one of its leaves, and tie it over the boil. As improbable as this sounded, the treatment worked—the boil healed.

When Shri Ramchandra Shenoy, the infant grandson of Shri Sitaram Shenoy, was suffering from severe GERD (Gastroesophageal Reflux Disease) and was unable to digest food or feed properly, he was brought to Bhagavan. Without saying anything, Bhagavan simply placed His thumb into the baby’s mouth. The infant sucked it, and miraculously milk overflowed from his lips. From that moment on, the child began to feed normally and gradually regained his health.

Interestingly, despite His mystical aura and supernatural abilities, Bhagavan did not dismiss modern medicine. During His time, quinine was the standard treatment for malaria, and Bhagavan frequently directed afflicted devotees to take quinine in the correct dosage. His approach was never fanatical—it was always practical, rooted in the essence of what was truly beneficial to the person, beyond ego, ideology, or orthodoxy.

Through these stories—just a small glimpse of countless such incidents—we see how Bhagavan Nityananda embodied the true meaning of a holistic healer. His medicine was not in herbs, roots, or pills alone. It was in His presence, will, and love—each act an expression of the healing power of the Supreme Consciousness that He was, is, and ever will be.

Bhagavan by Astrologers and Seers

Bhagavan’s Teachings: A Living Wisdom Beyond Words

Bhagavan Nityananda was not a conventional teacher who held formal discourses or delivered lengthy lectures. Instead, his approach to teaching was subtle, indirect, and deeply experiential. He spoke sparingly, often using cryptic, seemingly simple phrases that carried profound layers of spiritual meaning. His words, though few, were like seeds planted in the hearts of his devotees, germinating over time to bring deep inner transformation.

At times, especially during quiet, contemplative nights, devotees would pose thoughtful, leading questions that drew out extended teachings from him. These moments became precious opportunities to glimpse the vast ocean of his wisdom. Yet even then, the essence of Bhagavan’s message always returned to core spiritual qualities that every aspirant must cultivate to progress on the path.

Core Spiritual Transformations:

• Sudha Bhakti (Pure Devotion): Bhagavan emphasised the importance of surrendering the heart with sincerity and purity to the Divine. This devotion is untainted by selfish desires or ulterior motives; it flows naturally and unconditionally.

• Sudha Bhavana (Pure Intentions): Alongside devotion, the aspirant must nurture pure, noble intentions. The inner mind and will should be free from malice, jealousy, or greed, allowing one’s actions and thoughts to be aligned with truth and compassion.

• Nirmal Mann (A Pure Heart): The heart must be cleansed of impurities—resentments, anger, and ego—so it can be a vessel of love and peace. This purity allows the aspirant to receive grace and to radiate peace to others.

• Vishal Mann (A Broad, Expansive Mind): Bhagavan encouraged the cultivation of a large-hearted mindset, one that embraces all beings without narrow-mindedness, prejudice, or attachment. Such a mind is flexible, tolerant, and capable of seeing the unity behind apparent diversity.

His favourite phrase, “Sabh Mithi,” meaning “everything is sweet,” encapsulated the spirit of acceptance, equanimity, and joy that arises when the heart and mind are pure and expansive. It reflected an inner sweetness in life that transcends external circumstances.

Practical Guidance on Everyday Life

Laziness:
Bhagavan had little patience for laziness or complacency. He valued alertness, initiative, and industriousness, especially among children, whom he regarded as bright and full of potential. He believed that spiritual progress required an active engagement with life, not passivity.

Work and Earn:
Honest work was sacred in Bhagavan’s eyes. He strongly advocated for earning a livelihood through one’s own efforts rather than relying on charity or begging. This not only preserves dignity but also cultivates self-respect and responsibility.

Paying Dues:
In a practical demonstration of fairness and respect for labour, Bhagavan ensured that those who worked for him were paid properly. For instance, when Ratnakar Shenoy and Padiyar Swami took on the task of cleaning the paths and surroundings of Bhagavan’s daily walk, he did not leave their service unpaid. This principle reflected his belief that spiritual life should be grounded in fairness and integrity in all transactions.

Swadharma and Kulachar:
Bhagavan stressed adherence to one’s Swadharma—the individual duty and role one is born into—and to the customs and traditions of one’s family or Kulachar. He understood the importance of social and familial order as a foundation for spiritual discipline, encouraging devotees to honour their responsibilities rather than neglect them.

Avoiding Intoxication:
Bhagavan discouraged harmful habits such as tobacco chewing or intoxication. For example, he advised a woman devotee to give up chewing tobacco, pointing out that setting a good example for her children was important. Yet, he was also deeply respectful of religious diversity—he did not forbid a Christian devotee named John from consuming liquor since it was part of his religious tradition. This tolerance showed Bhagavan’s pragmatic and compassionate approach, focusing on overall welfare rather than rigid dogma.

Respect for Parents:
One of Bhagavan’s strongest injunctions was about honouring and caring for one’s parents, especially the mother. Disrespect towards parents, particularly mothers, was something he greatly disapproved of. He insisted that devotion to parents is a fundamental duty, regardless of the devotee’s spiritual achievements or challenges.

Care for Children and the Vulnerable:
Bhagavan’s compassion extended especially to children and those who were ill or disabled. He emphasised the importance of providing basic necessities—food, clothing, shelter, medicine, and education—to ensure their well-being. Recognising the importance of holistic development, he supported extracurricular activities like sports, music, and dance. The transformation of Ganeshpuri from a dense jungle into a place where children could thrive with basic amenities was one of his notable contributions.

Hygiene and Cleanliness:
Cleanliness and orderliness were important to Bhagavan. He personally ensured that the kundas (hot springs) in Ganeshpuri were cleaned daily, and the ashram grounds were kept immaculate. Meals were served on clean leaves or plates, reflecting his insistence on high standards of hygiene, which he believed were essential for spiritual and physical health.

Establishing Institutions for Welfare

Bhagavan’s vision of spiritual life was holistic, encompassing the material and social well-being of the community. He established hospitals, dispensaries, and schools not only in Ganeshpuri but also in Vajreshwari. Wherever he went, he dug wells to provide clean drinking water, addressing fundamental needs. These acts reflected his conviction that true spirituality embraces compassionate action and service, creating a balanced environment where the body, mind, and spirit can flourish together.

Miracles & Titles of Bhagavan Nityananda

Miracles – Divine Grace Beyond Ownership

Bhagavan Nityananda was a being of extraordinary spiritual power, and many miraculous events naturally unfolded in his presence. Yet, remarkably, Bhagavan never claimed credit for these occurrences. When devotees or outsiders asked about the miracles, he would gently deflect the attention, saying, “It is all sthal mahima”—meaning, the power of the place. This expression conveyed his deep conviction that certain sacred locations inherently possess spiritual energies capable of manifesting extraordinary phenomena. For Bhagavan, these places acted as conduits for divine power, and the miracles were expressions of that cosmic force rather than his personal doing.

At other times, Bhagavan attributed these extraordinary happenings to the bhavana (pure feelings and intentions) of his devotees. He believed that the devotional purity and earnestness of a devotee’s heart could catalyse miraculous events. Thus, the grace flowing through him was not his possession to boast of; it was a shared divine energy co-created with the aspirant’s own sincerity and faith.

Bhagavan consistently emphasised humility and detachment regarding miracles. When questioned about his role in such events, he would sometimes admonish his devotees, saying, “Any magician can perform cheap tricks for publicity.” He was deeply wary of the ego-inflating through miracle stories, fearing that such focus distracted seekers from the true purpose of spiritual life—the inner transformation beyond external marvels.

Because of this stern guidance, devotees were strictly instructed not to publicise or boast about the miracles they witnessed or experienced. Bhagavan warned that those who disobeyed this injunction might face consequences, sometimes severe. This discipline was intended to preserve the sacredness and purity of spiritual experience, avoiding sensationalism or gossip.

For many years after Bhagavan’s Mahasamadhi (final departure), the personal stories of miraculous grace remained closely guarded within families and trusted circles. Only gradually did devotees begin to share these profound experiences, often framed as testimonies of his boundless compassion and presence rather than as feats to impress.

Titles: Bestowed by Devotion, Not Claimed by Bhagavan

In the spiritual world, many Sadhus and saints desire recognition, often seeking official titles or honours that elevate their status among followers and peers. It is common for some to arrange gatherings where religious authorities or prominent figures formally confer such titles, reinforcing their social and spiritual stature. Titles like Avadhoota Baba, Siddha Yogi, Bal Yogi, Mahamandleshwar, Kundalini Yogi, Paramhansa, or Siddha Guru often carry great weight and are used to establish an aura of sanctity.

Bhagavan Nityananda stood in complete contrast to this trend. He never sought, claimed, or accepted any formal titles or honours. He was indifferent to labels or designations that might categorise or limit the perception of his being. Instead, the many titles associated with him arose spontaneously and naturally, bestowed by the love, respect, and devotion of those who met him.

Devotees across different regions and communities addressed him by various names, each reflecting their own cultural language and personal reverence. Some of the common appellations included:

• Sadhu, Sanyasi, Kalasadhu: Reflecting his renunciate and ascetic qualities, especially in regions like Karnataka.

• Swami, Swami Deva: Honouring him as a revered spiritual master.

• Maharaj, Buva, Baba: Terms of affection and respect, especially in Ganeshpuri, where Baba meant “father,” conveying intimate love and trust.

• Deva, Bhagavan, Paramhansa, Avadhut: Titles indicating recognition of his divinity and supreme realisation.

None of these titles were granted by any formal spiritual organisation, guru lineage, or religious authority. They were heartfelt expressions from devotees themselves. In fact, Bhagavan’s very presence transcended any hierarchical structure, making it impossible for anyone to officially confer a title upon him.

When people asked him why they called him God or Bhagavan, his response was disarmingly simple and profound: “It is their bhavana (feelings). Who here is not God? Even you are God.” This teaching reveals his essential non-dual vision—that the Divine resides within all beings and that any apparent distinctions are ultimately expressions of individual perception.

Regional and Familial Nuances in Addressing Bhagavan

Different communities and families used titles that resonated with their cultural background and relationship to Bhagavan:

• In Karnataka, devotees commonly called him Sadhu, Kalasadhu, Swami, or Swami Deva, emphasizing his ascetic nature and spiritual mastery.

• Within the Shenoy family, a close-knit circle of devotees, he was lovingly addressed as Swami, Swami Deva, or simply Deva—a reverential yet personal form of address.

• In Ganeshpuri, the name Maharaj became prevalent, along with Buva and Baba—terms that conveyed paternal affection and deep reverence.

• Visitors from larger cities and other regions often used exalted titles such as Bhagavan, Paramhansa, or Avadhut, highlighting their perception of his supreme spiritual status.

Among all these, the most common and beloved titles remained Baba, Bhagavan, and Swami—each reflecting different shades of his relationship with devotees: fatherly guide, divine Lord, and revered spiritual teacher.

Bhagavan Nityananda’s miracles were manifestations of cosmic energy and pure devotion, not his personal achievements. His humility and caution protected the sanctity of spiritual experience. Similarly, the many titles associated with him arose organically from devotees’ love and faith, never sought or claimed by Bhagavan himself. This stance underscores his transcendent nature and his message of universal divinity within all beings.

Grace: The Ocean That Remains, The Vessel That Arrives

Bhagavan Nityananda’s teachings on grace capture a profound spiritual truth about the relationship between the divine and the seeker. His words often painted vivid metaphors to illustrate the nature of grace—unconditional, infinite, yet accessed only through sincere effort and openness.

The Ocean and the Vessel

One of Bhagavan’s favourite analogies was:

“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.”

This simple yet profound statement conveys several key points:

• Grace is ever-present and infinite: Just as the ocean is vast, constant, and unmoving, Bhagavan’s grace is always available, steady, and does not fluctuate or wander. It is the eternal spiritual reality, the source of all bliss and liberation.

• The seeker must make the effort: The ocean will never travel to you; you must come to it. Similarly, divine grace does not chase or force itself upon anyone. The aspirant must approach the source with sincerity and dedication.

• Capacity matters: The amount of treasure one can carry depends on the vessel’s size. Here, the “vessel” is a metaphor for one’s heart, mind, and preparedness—the readiness to receive grace. No matter how vast the grace, if the seeker’s heart is small or closed, only a little can be held. Conversely, a large, open heart can absorb great spiritual wealth.

This metaphor stresses personal responsibility and the need for inner expansion to receive the fullness of grace.

Faith and Intention as Catalysts

When devotees asked how their wishes were fulfilled simply through his darshan (holy sight), Bhagavan answered:

“It is their intention, their shraddha (faith), their firm belief that manifests their desires. It is all sthal mahima (the power of the place).”

This teaching places emphasis on the bhavana—the devotee’s pure intention and unshakable faith—as the key to unlocking grace’s power. Bhagavan taught that grace is not arbitrary or dispensed according to favouritism; it flows in response to the seeker’s inner state and sincere longing.

By mentioning “sthal mahima,” Bhagavan acknowledged that the sacredness of the place and the spiritual atmosphere amplify this flow of grace. Yet, the decisive factor remains the seeker’s heartfelt devotion and trust.

The Mirror of Bhavana

On another occasion, Bhagavan remarked:

“This one is like a mirror; it reflects your bhavana (intention).”

In this, Bhagavan highlighted that he acts as a mirror reflecting back the devotee’s inner state. If the seeker is pure, sincere, and loving, those qualities are reflected and amplified by Bhagavan’s presence and grace. If the seeker harbours doubts or ego, those, too, are mirrored back.

This teaches that spiritual progress depends fundamentally on the devotee’s own efforts to purify their mind and heart. The Guru or Bhagavan can only respond to the depth of bhavana present.

Ego and the Umbrella of Separation

Bhagavan would say:

“It ceaseless rains, but you open your umbrella and prevent yourself from getting drenched in the showers of bliss.”

This beautiful metaphor points to the paradox of spiritual seekers often turning away from the grace already showered upon them. The “rain” is the constant outpouring of divine blessings and bliss. Yet, due to the ego’s protective barrier—pride, resistance, self-will—the seeker holds up an “umbrella” that blocks this bliss.

In other words, the primary obstacle to receiving grace is our own ego, which creates separation and a false sense of limitation. Only by surrendering this ego can the devotee experience the continuous flow of divine grace.

Rootedness in Presence: The Example of Bhagavan and His Disciples

Bhagavan Nityananda and his direct monastic disciples—like Swami Janananda and Shaligram Swami—embodied the principle of being deeply rooted in their own spiritual presence. They did not seek validation from other saints or sadhus, nor did they travel seeking recognition. Their focus was steady and inward, anchored in their own state of realisation.

Out of pure love, they sometimes visited devotees to offer darshan, healing, and guidance, but never with the intention of gaining approval or status.

The Ocean Goes Nowhere: The Seekers’ Journey

Many sadhus and spiritual aspirants sought Bhagavan’s darshan, drawn by the powerful grace that radiated from him. Following Bhagavan’s teaching that “the ocean goes nowhere,” these seekers realised that complete fulfilment is found not by searching elsewhere or by seeking blessings from multiple saints, but by wholeheartedly surrendering and remaining in the presence of the One true Source.

This teaching dismantles the notion that grace must be sought externally or through endless pilgrimages. Instead, it invites seekers to recognise the grace that is already present, waiting quietly, unchanging and eternal.

Thus,

• Grace is infinite and ever-present, like an unmoving ocean.

• The seeker must come forward with a pure and open heart (the vessel).

• Faith, intention, and bhavana determine how much grace one can receive.

• Bhagavan acts as a mirror reflecting the devotee’s inner state.

• The ego creates barriers to receiving grace, likened to holding an umbrella against the rain of blessings.

• True seekers root themselves in presence, do not seek external validation, and find complete fulfillment in Bhagavan’s darshan alone.

Bhagavan’s teachings on grace thus invite us to deepen our surrender, expand our capacity, and remove the egoic barriers that prevent the free flow of divine love and bliss.

His Wants: The Paradox of the One Who Has Nothing Yet Has Everything

In a world driven by acquisition, power, and material desires, the figure of Bhagavan Nityananda stands as a profound paradox and a living testament to spiritual fulfilment beyond possessions.

The Visitors of Wealth and Influence

It is well known that many wealthy, influential, and powerful individuals sought out Bhagavan. These were people accustomed to commanding legions of followers, controlling immense resources, and wielding political or business power. They had the means and the habit of fulfilling their every wish, often without question.

Yet, these people—politicians, industrialists, and dignitaries—came humbly to Bhagavan. They did not come seeking favours for themselves from the powers they wielded. Instead, they came begging for His grace, His blessing, His intervention to fulfil their own desires and challenges.

The irony is striking: The world’s rulers and rich people who were used to being approached by countless followers found themselves approaching one who outwardly had nothing to offer but his presence, his wisdom, and his love.

The Appearance of Simplicity

Bhagavan’s lifestyle was the epitome of simplicity. Despite the throngs of rich devotees who came with offerings, he wore nothing but a langot—a simple loincloth. He slept on gunny bags laid on the bare ground, with no luxury or comfort sought.

This austerity was not a display or an act; it was the natural expression of a being who had transcended attachment to the physical world. His true wealth was invisible, rooted in spiritual realisation, unconditional love, and cosmic abundance.

The Governor’s Question and Bhagavan’s Response

The story of the governor asking Bhagavan what he desired is illuminating:

“Maharaj, I would like to serve you. What do you wish to have from me?”

To this, Bhagavan replied:

“This One wants nothing. Everything is here. Everything is here. Nothing is required. Deva, Gandharva, Kuber, and Indra, along with all the gods and demigods, stand at attention, ready to serve. They are ever prepared to please This One, attentive to pick up whatever falls from ‘Here.’ Nothing is needed. There is only abundance here.”

This answer reveals profound truths:

• He is Self-sufficient: Bhagavan claimed no needs because his state of being was complete and fulfilled. There was no lack or desire for anything external.

• The Universe is His Servant: All divine forces—Devas (gods), Gandharvas (celestial musicians), Kuber (treasurer of wealth), and Indra (king of gods)—were at his command, metaphorically or metaphysically. They awaited his slightest wish.

• Infinite Abundance Within: Rather than needing from the world, Bhagavan lived in the awareness of infinite inner abundance—“everything is here.” His was a consciousness beyond scarcity.

The Spiritual Implication: Beyond Material Wants

Bhagavan’s rejection of worldly offerings was not disdain but a teaching:

• True wealth is not external but internal.

• Spiritual realisation brings the freedom from want.

• External possessions and power, no matter how vast, cannot satisfy the soul’s deepest longing.

• The greatest power is the state of complete contentment, where one is “full” with the universe itself.

The Strange Irony: Rich and Powerful Begging

It is indeed a profound irony that those who ruled the material world—masters of wealth and politics—came begging to a man who possessed only a loincloth.

This reversal of roles reveals a timeless spiritual law:

• The one who is materially “poor” but spiritually rich is the true master.

• The powerful who depend on external validation and power are seekers before the realised master.

• The grace of such a realised being is worth more than all earthly riches.

Thus,

• Wealthy and powerful people came humbly to Bhagavan Nityananda, seeking his grace.

• Bhagavan lived simply, wearing only a loincloth and sleeping on gunny bags.

• When asked what he wanted, Bhagavan said he wanted nothing because everything—divine forces and abundance—was already present.

• He embodied the spiritual truth of self-sufficiency and infinite inner wealth.

• His presence turned the worldly order upside down, as the rich and powerful came begging at the feet of one who outwardly had nothing.

• This teaches us that true fulfilment transcends material possession and rests in spiritual completeness.

 

His Food Habits

Bhagavan Nityananda ate very little. His relationship with food was marked by simplicity, detachment, and mystery.

My eldest sister, Kusum, would often recall that in his earlier days, Bhagavan sometimes remained in his room for several days without appearing. His room in Vaikuntha had no doors, yet no one dared to enter without his permission. There was an unspoken sanctity about that space, and all who came near it instinctively knew their limits.

Devotees or attendants would quietly prepare food and keep it ready, but the plate would only be placed before him if and when he gave a subtle indication—a sign that he was willing to eat. Even then, it was never guaranteed that he would touch it.

When Bhagavan did choose to eat, his actions were entirely his own. He would mash all the items on the plate with his hand, mixing rice, curry, and vegetables into a single paste. Then, holding his fingers straight and perpendicular to his lips, he would push small amounts of food into his mouth. After just a few such bites, he would abruptly stop, leaving most of the food untouched.

The remaining food, though humble in appearance, became prasadam—blessed and sacred. He would offer this to those nearby. To receive and consume even a small portion of what he had touched was considered a profound blessing. Many who partook of this food experienced inner transformations they could not explain—moments of silence, peace, or inexplicable joy. Indeed, those who ate from his plate were considered deeply fortunate.

His diet remained extremely simple. Typically, he ate rice with sambar and a curry made from seasonal or available vegetables. Often, he preferred kanji—a modest preparation of rice boiled in water. Yet, despite its austerity, there was a sanctity in the way it was offered and consumed.

One of his few known indulgences was a large glass of coffee. During his early years in Ganeshpuri, when milk was scarce, he would sometimes mix a spoonful of cow’s milk fat (ghee) into his coffee. It was not for taste, but perhaps for strength, or simply to please the devotees who brought it with love.

During festival seasons and long visits, devotees—especially from the G.S.B. community, including our own Shenoy family—would remain in Ganeshpuri for weeks. Out of love and devotion, they would prepare various traditional delicacies to offer him. Although he seldom ate more than a mouthful, the act of offering itself brought immense joy and a sense of sacred participation to those involved.

To honor this tradition, I have listed below a few of the simple yet cherished recipes our family and other G.S.B. devotees once offered to Bhagavan. These are ideal for preparing as Naivedya (consecrated food offerings) during festivals or special occasions that commemorate his grace. I have also included YouTube recipe links for those who may wish to offer these items in their own homes with devotion and care.

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.

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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.

Note:

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