You alone My Lord Rama my everything

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Shree Shaligram Swami, originally from Karnataka, moved to Maharashtra in the 1950s. Though he was more fluent in Kannada and other South Indian languages, he composed bhajans in Marathi—a testament, perhaps, to his universal consciousness. This bhajan, Ek Rama Tu Majhe Jeevan, reflects his ultimate expression of unconditional surrender to his Guru, Shree Bhagavan Nityananda. Each line of this bhajan conveys profound meaning, which I sought to understand by consulting a direct devotee of Shaligram Swami. His insights enriched my appreciation of its depth. Later, after reading Om Keshavai Namha by Smt. Ujjwal Kunte, I gained further clarity about Shree Shaligram Swami’s life and teachings. Below, I share my interpretation of this profound bhajan by Shree Shaligram Swami.

Shaligram Swami begins his declaration with: “Ekarama to majhe jeevan, Arpyiale tava charni tana mana,” meaning “You, Lord, are my life, and I surrender my body and mind at your feet.” This echoes the moment when, after the victory over Ravana in Lanka, Hanuman sought Lord Brahma’s guidance on the true nature of Lord Ramachandra. Brahma revealed, “Om Namho Shree Ramchandra, you are the Omniscient and Omnipotent, free of the three Gunas, you are Chinmaya Paratpara Brahman, the Supreme Being where there is no duality, only the oneness of ‘I’ and ‘you’.” Understanding this profound truth, Hanuman proclaimed to Lord Rama’s army that all credit for their victory belonged to Lord Rama alone, and all actions were mere manifestations of His will. Hanuman dedicated every action to the lotus feet of Lord Rama, fully surrendering to him. In the same vein, Shaligram Swami states that Bhagavan Nityananda is his Lord Rama, his very life, and he has surrendered all—body and mind—to his feet. Just as Hanuman realized Lord Rama’s divine essence, Shaligram Swami, after experiencing the Purna Brahma Swaroop (complete form of Brahman) of Bhagavan Nityananda, completely surrendered at his feet. This realization came from experiencing Bhagavan’s true form.

Shaligram Swami’s declaration, “Ekarama to majhe jeevan, Arpyiale tava charni tana mana” (meaning “You, Lord, are my life, and I surrender my body and mind at your feet”), serves as a profound testament to the depth of his devotion and the realization of Bhagavan Nityananda’s divine nature. His words mirror the story of Hanuman’s complete surrender to Lord Rama after the battle in Lanka when Lord Brahma revealed the true nature of Lord Rama as the Chinmaya Paratpara Brahman, the Supreme Consciousness beyond the play of duality. By drawing this comparison, Shaligram Swami not only aligns his spiritual journey with that of Hanuman but also elevates Bhagavan Nityananda to the level of Lord Rama—the ultimate form of the Supreme Self.

1. Surrender Through Devotion: Akin to Hanuman’s Realization of Lord Rama

Just as Hanuman, after realizing Lord Rama’s divinity, dedicated every action to Him, declaring that all credit for their victory belonged solely to Lord Rama, Shaligram Swami surrendered his wealth, body and mind at the feet of Bhagavan Nityananda. This act of total surrender signifies a deeper spiritual truth: the realization that all individual actions, thoughts, and efforts are, in reality, expressions of the divine will. For Shaligram Swami, Bhagavan Nityananda, like Lord Rama to Hanuman, is the ultimate source of power, grace, and life itself.

Shaligram Swami’s statement, “Oh Nityananda, you indeed are my Atmaram. My life is by your grace, and I dedicate all my actions at your lotus feet,” reflects this same understanding. To him, Bhagavan Nityananda is not just a Guru or a saint but Atmaram—the Supreme Self, the innermost essence of existence. The recognition of Bhagavan Nityananda as Atmaram speaks to the highest level of spiritual realization, one where the distinction between the devotee and the divine dissolves, leaving only the oneness of Self.

2. The Nature of the Divine: Beyond the Three Gunas

The revelation by Lord Brahma to Hanuman about Lord Rama’s true nature as the Supreme Being, beyond the play of the three Gunas (the qualities of nature: Sattva, Rajas, and Tamas), parallels Shaligram Swami’s understanding of Bhagavan Nityananda’s transcendental nature. The term Chinmaya Paratpara Brahman used to describe Lord Rama means “the Supreme Consciousness that is beyond all duality,” where there is only the unity of ‘I’ and ‘you’. This mirrors Shaligram Swami’s experience of Bhagavan Nityananda’s Purna Brahma Swaroop—the complete and boundless form of the Absolute.

In this realization, Shaligram Swami perceives Bhagavan Nityananda as beyond the limitations of form, beyond any individual characteristics, and as the embodiment of the formless, eternal divine presence. This awareness cannot be easily attained. It requires the dissolution of the ego, the mind, and the attachment to material existence—all of which are associated with the three Gunas that bind the soul to the cycle of birth and death.

3. The Role of Karma and Surrender

Shaligram Swami’s understanding of the eight elements—Water, Light, Sky, Earth, Air, Mind, Intelligence, and Ego—and their role in shaping human experience further emphasizes the importance of surrender. These elements, mentioned by Lord Krishna in the Bhagavad Gita, are said to form the prime nature of the universe and the basis for karma (action). It is through Mind, Intelligence, and Ego that humans generate actions that create karma phal (the fruits of action), binding the soul to the cycle of samsara (birth and death).

Recognizing the futility of ego-driven action, Shaligram Swami surrenders all actions at the feet of Bhagavan Nityananda. This surrender is not passive but an active offering of every thought, word, and deed to the divine will, freeing the soul from the burden of karmic entanglement. By doing so, he seeks liberation not through his own efforts but through the grace of Bhagavan, much like Hanuman did by attributing all success to Lord Rama.

4. Lifetimes of Devotion: The Humility of Not Knowing

Shaligram Swami’s humility shines through in his statement, “I have been with Bhagavan Nityananda for seven incarnations, and yet I have not been able to know even an iota of his true nature.” This confession reveals the depth of his devotion and the recognition that the divine cannot be fully comprehended by the human mind. Even after lifetimes of association with Bhagavan Nityananda, Shaligram Swami acknowledges the infinite, unfathomable nature of Bhagavan’s being.

The phrase “far more supreme than we can imagine” emphasizes that the divine, in its true form, transcends all human concepts and understanding. It is a reminder that the journey to knowing God is not about intellectual knowledge but about an experiential, direct realization, which can only come through faith, surrender, and love.

5. Recognition of the True Form: Atmaram as the Supreme Self

When Shaligram Swami calls Bhagavan Nityananda his Lord Rama, he recognises the ultimate truth of Nityananda’s divine nature as Atmaram—the Supreme Self residing within. This recognition is the culmination of devotion and spiritual insight, where the external form of the Guru is seen as a reflection of the inner Self, the Atman.

Sant Eknath Maharaj, a revered saint of Maharashtra, taught that a true devotee sees no duality, one who recognizes the unity of the Self in all beings and the divine. Such devotees are capable of perceiving the Chaitanya (consciousness) of a Mahavatar, the subtle, all-pervading divine form that exists beyond physical manifestation. For Shaligram Swami, Bhagavan Nityananda is not just a teacher or a figure to be worshiped; He is the embodiment of this consciousness, the Purna Brahma, the source of all existence.

6. Devotion Beyond Knowledge or Meditation

Shaligram Swami’s realization did not come from intellectual study, meditation, or penance alone. It was born out of faith, unconditional love, and complete surrender to Bhagavan Nityananda. This echoes a fundamental truth in the Bhakti tradition: the highest form of spiritual attainment is achieved not through mental or physical austerities but through devotion (Bhakti). This devotion allows one to experience the true nature of the divine, to see beyond the veil of Maya (illusion) and to recognize the Supreme Self in all.

Shaligram Swami’s declaration thus, reflects a deep spiritual wisdom that transcends ordinary understanding. His surrender of body and mind to Bhagavan Nityananda, much like Hanuman’s surrender to Lord Rama, represents the ultimate act of devotion, where the ego is dissolved, and the individual soul is united with the Supreme. His recognition of Bhagavan as Atmaram, the Supreme Self, reveals the pinnacle of spiritual realization: the understanding that God is both immanent and transcendent, both the personal Guru and the universal consciousness. This realization, according to Shaligram Swami, can only be attained through unconditional love, faith, and surrender—key elements that allow the devotee to perceive the true, subtle form of the divine.

In the second sentence, Shaligram Swami says, “Sarvatriyami tu bharala. Bharunia tu shevati urla,” meaning “You are omniscient and omnipotent. You have filled the entire cosmos, yet you have maintained your separate identity.” The eight elements—Water, Light, Sky, Earth, Air, Mind, Intelligence, and Ego—form the essence of this world and are the prime nature of God. While God is omnipresent, He remains apart from this creation. He is formless yet can take form. Thus, after experiencing this omnipresent and omnipotent nature, Shaligram Swami still sees Nityananda as a distinct identity on earth. Bhagavan Nityananda was not just a physical form but was present everywhere and in everything. Despite encompassing the entire universe, He remained whole and complete, without the possibility of addition or subtraction. In the Bhagavad Gita, Lord Krishna shows his Vishwaroop to Arjuna, revealing that the entire universe was within Him, yet He remained intact as the four-armed friend of Arjuna, Madhav. Similarly, Shaligram Swami recognizes Bhagavan’s universal nature while maintaining his distinct identity.

Here, Shaligram Swami’s profound recognition of Bhagavan Nityananda’s dual nature—His omnipresent, omniscient aspect as well as His distinct, personal form.

1. Omnipotence and Omniscience of Bhagavan Nityananda:

In the phrase “Sarvatriyami tu bharala. Bharunia tu shevati urla,” Shaligram Swami declares that Bhagavan Nityananda is both omniscient (all-knowing) and omnipotent (all-powerful). This means that Bhagavan, as the supreme consciousness, pervades the entire universe. The word “bharala” emphasizes this idea of “filling” or “pervading” the cosmos. Bhagavan Nityananda’s divine presence is not limited to a particular time, place, or form; it encompasses the entire existence.

At the same time, the phrase “bharunia tu shevati urla” reveals a deeper insight. It means that, while Bhagavan is omnipresent and fills every particle of creation, He still maintains His separate identity—His transcendence. This idea is central to many spiritual teachings in Vedanta, where God is described as both immanent (within everything) and transcendent (beyond everything).

2. The Eight Elements and the Nature of God:

The eight elements mentioned—Water, Light, Sky, Earth, Air, Mind, Intelligence, and Ego—are fundamental components that form the essence of the material world. These elements can be understood as manifestations of Prakriti (Nature), the dynamic, creative aspect of the universe. According to the Bhagavad Gita and other Vedantic texts, God’s cosmic energy takes the form of these elements, yet God Himself is distinct from them.

This distinction lies in the difference between Saguna Brahman (God with form or qualities) and Nirguna Brahman (God without form or qualities). Though the divine takes on a form or manifests through the material world, its true essence remains formless, infinite, and beyond comprehension. Thus, Shaligram Swami acknowledges that Bhagavan Nityananda, while filling and sustaining the entire cosmos through these elements, exists beyond them in His formless state.

3. Formless Yet Takes Form:

Shaligram Swami’s insight that Bhagavan Nityananda is “formless yet can take form” mirrors an essential teaching found in Hindu philosophy. The Divine is ultimately without form—pure consciousness that transcends all duality—but can manifest in any form at will, whether as a deity, a Guru, or a physical incarnation like Nityananda. This is akin to water taking the shape of its container while remaining fundamentally unchanged.

Shaligram Swami thus perceives Nityananda not just as a physical form who lived in Ganeshpuri but as an embodiment of the eternal, all-pervading divine consciousness. Bhagavan Nityananda’s physical presence was just one expression of His boundless, cosmic self.

4. The Bhagavad Gita’s Vishwaroop Darshan Parallel:

The comparison to the Bhagavad Gita reinforces this understanding. In the Gita, Lord Krishna shows his Vishwaroop (universal form) to Arjuna. This form reveals the infinite expanse of creation—planets, stars, all beings, and the entire cosmic order—contained within Krishna’s body. Despite this mind-blowing revelation of His universal form, Krishna remains intact as Arjuna’s charioteer, his personal friend Madhav, in a four-armed form.

This duality, where Krishna is both the all-encompassing Supreme Being and yet Arjuna’s personal friend, echoes Shaligram Swami’s realization of Bhagavan Nityananda. Bhagavan is not just a transcendent force present in all things, but He also remains intact as a distinct, accessible entity—Nityananda. He maintains a personal relationship with His devotees while simultaneously being the supreme, infinite consciousness that pervades the universe.

5. The Nature of Divine Wholeness:

Shaligram Swami’s observation that Bhagavan Nityananda “remained whole and complete, without the possibility of addition or subtraction,” is a reference to the concept of Purna (wholeness) found in Vedanta. This echoes the famous shloka from the Isha Upanishad: “Om Purnamadah Purnamidam Purnat Purnamudachyate Purnasya Purnamadaya Purnamevavashishyate” – which means: “That is whole, this is whole. From the whole, the whole emerges. When the whole is removed from the whole, what remains is still whole.”

This means that the divine is always complete, perfect, and whole in every aspect. Even though Bhagavan Nityananda has manifested a portion of Himself in the physical world, His essential nature remains unaltered. This insight into Bhagavan’s completeness highlights His infinite nature—there is no diminishing or adding to His essence, even though He appears in a localized form for the benefit of His devotees.

Thus, Shaligram Swami’s recognition of Bhagavan Nityananda’s nature reveals the profound spiritual insight that Nityananda was not just a human Guru, but the supreme, omnipotent consciousness that pervades the universe. While He embodied the formless divine, He also maintained His distinct identity, engaging with devotees on a personal level. This realization of the divine as both immanent and transcendent, formless and yet capable of taking form, is central to the understanding of Bhagavan Nityananda’s spiritual stature. Just as Lord Krishna in the Bhagavad Gita reveals His Vishwaroop to Arjuna, Bhagavan Nityananda revealed His vast, omnipresent nature to Shaligram Swami, who remained in awe of His completeness and cosmic presence.

In the third sentence, Shaligram Swami says, “Ganeshpuri urla tho natala, Nityananda sakha avatarla,” meaning “The formless took form and emerged in Ganeshpuri as my friend, Nityananda.” Eknath Maharaj once said, “I have no place to go from my Self. Inside me, I am the guest. When I see my true form, I experience the subtle form, which encompasses the entire universe.” Many came to Ganeshpuri to see Nityananda, but only a few truly experienced his subtle form. Lord Krishna told Arjuna that many will walk the spiritual path, but only one in a million will reach Him. Dayananda Shaligram Swami was one of those few. In 1956, after completing a vow of silence, Bhagavan sent word that Shaligram Swami could now break his silence by uttering “Nityananda.” On the day of the ceremony, 1,350 devotees accompanied Shaligram Swami to Ganeshpuri, but they faced a challenge: many could not afford the train fare. Shaligram Swami instructed them to walk to Wadala station and board the train with only two tickets. When a ticket checker came to check their tickets, he kept moving through the train, unable to find the tickets, and soon got off the train without inspecting them. The group reached their destination without issue. After the ceremony, despite their financial limitations, all their expenses were mysteriously covered, with money even leftover—an instance of Guru Kripa (the Guru’s grace). Through his faith and devotion, Shaligram Swami witnessed the omnipotent presence of Bhagavan Nityananda, who provided for them in miraculous ways.

This passage delves into the relationship between Shaligram Swami and Bhagavan Nityananda, highlighting a profound connection and the subtle nature of Nityananda’s form. Let’s break down its elements:

1. “The Formless Took Form and Emerged in Ganeshpuri”:

Shaligram Swami’s declaration, “Ganeshpuri urla tho natala, Nityananda sakha avatarla,” means that the formless divine took a physical form as Bhagavan Nityananda and appeared in Ganeshpuri as his close friend or companion (sakhā). This phrase suggests a deep metaphysical truth: Bhagavan Nityananda, who represents the unmanifest, transcendent consciousness, chose to manifest in human form. The formless divine, which pervades the entire universe, is incarnated in a specific time and place to guide devotees.

The term “sakhā” (friend) highlights Shaligram Swami’s personal bond with Bhagavan Nityananda. While Bhagavan is the supreme, formless consciousness, Swami experiences Him as a friend, emphasizing the intimate relationship between the devotee and the divine.

2. Eknath Maharaj’s Words:

Eknath Maharaj’s reflection, “I have no place to go from my Self. Inside me, I am the guest,” speaks to the realization of the Self as both the observer and the observed. He explains that when one perceives their true form (Atman), they experience the subtle form (Sukshma Sharira) that encompasses the entire universe. This aligns with Vedantic philosophy, where the individual self is ultimately recognized as non-different from the universal Self (Brahman).

In the context of Bhagavan Nityananda, many devotees came to Ganeshpuri to see His physical form, but only a few had the spiritual insight to recognize His subtle, universal nature. Just as Eknath Maharaj experienced the all-pervading subtle form of the Self, those few devotees experienced the true nature of Bhagavan Nityananda, beyond His physical manifestation.

3. Krishna’s Teaching to Arjuna:

Shaligram Swami’s journey is compared to Lord Krishna’s teaching to Arjuna in the Bhagavad Gita, where Krishna tells him that “many will walk the spiritual path, but only one in a million will reach Him.” This teaching conveys the rarity of achieving true spiritual realization. Shaligram Swami was among the rare few who not only saw Nityananda in His physical form but also experienced His true, subtle essence—the formless divine behind the form.

4. Breaking His Silence:

In 1956, Shaligram Swami completed a vow of silence, a powerful spiritual practice that deepens one’s connection to the divine. When Bhagavan Nityananda sent word that Swami could break his silence by uttering “Nityananda,” this was a significant moment. By speaking Bhagavan’s name after a prolonged silence, Swami was effectively re-entering the world of speech through the invocation of the divine. This act symbolizes the power of the Guru’s name, which carries immense spiritual potency.

5. The Journey to Ganeshpuri and the Miracle:

The story of Shaligram Swami leading 1,350 devotees to Ganeshpuri exemplifies the workings of Guru Kripa (the grace of the Guru). When many devotees could not afford the train fare, Swami instructed them to board the train with just two tickets, trusting in the Guru’s grace to handle the situation. Miraculously, when the ticket checker approached, he was unable to locate the tickets and soon left the train without checking anyone.

This event illustrates how faith in the Guru’s grace can transcend material limitations. In a situation where logical solutions were scarce, Shaligram Swami’s unwavering faith in Bhagavan Nityananda ensured that the journey proceeded without obstacles. The additional detail that, after the ceremony, all expenses were covered with money left over further underscores the miraculous nature of the Guru’s intervention.

6. Witnessing Bhagavan’s Omnipotence:

Through these experiences, Shaligram Swami witnessed the omnipotent presence of Bhagavan Nityananda. The events surrounding the journey to Ganeshpuri are tangible examples of how Bhagavan Nityananda provided for his devotees in miraculous ways. This serves as a testimony to the boundless nature of the Guru’s grace and the divine power that Nityananda embodied. It also reinforces the idea that the Guru not only guides disciples on the spiritual path but also takes care of their worldly needs when approached with true devotion and surrender.

Thus, Shaligram Swami’s faith and devotion to Bhagavan Nityananda allowed him to witness both the subtle and manifest forms of his Guru. The formless divine that took the shape of Nityananda at Ganeshpuri was not merely a physical presence but an all-encompassing, omnipotent force that could transform and guide the lives of those who placed their trust in Him. This passage reveals the deep spiritual insights and miraculous experiences that define the relationship between a true disciple and the Guru.

In the fourth sentence, Shaligram Swami declares, “Dayananda tu dinvatsala, Shaligramnamito charanala,” meaning “Oh my God, you are all-compassionate. The soul, bound to the cycle of birth and death, finds in you a saviour. Just as a cow cares for its calf, you show compassion to human beings, and in doing so, you remain in a state of joy—Ananda. For this, I, Shaligram, bow at your lotus feet.” Though the term Dayananda and Shaligram may appear as Shaligram Swami’s signature, they also represent Bhagavan Nityananda’s state of being. Bhagavan is Dayananda—the embodiment of compassion and bliss, and Shaligram—the combined form of Shiva and Vishnu. Thus, Shaligram Swami proclaims that even Shiva and Vishnu bow to Bhagavan Nityananda, recognizing Him as the Supreme Being.

I bow at Your Lotus Feet

In this passage, Shaligram Swami refers to Bhagavan Nityananda as “Dayananda” and “Shaligram,” and each term carries deep spiritual significance beyond being a personal signature. Let’s break down its layers:

  1. Dayananda (The Compassionate One): The term “Dayananda” combines “Daya” (compassion) and “Ananda” (bliss). Shaligram Swami praises Bhagavan Nityananda as “Dayananda,” meaning that He embodies compassion toward all beings. In the analogy, this compassion is likened to a cow caring for her calf, where nurturing love and selfless protection are at the heart of Bhagavan’s nature. Despite seeing and engaging with the sufferings of beings, Bhagavan remains in a state of supreme bliss (Ananda). This emphasizes the divine nature of a being who, despite witnessing the cycle of human struggle, is eternally joyful and undisturbed by worldly attachments. Nityananda’s role as a liberator or saviour is highlighted here, portraying Him as one who releases souls from the bondage of birth and death.
  2. Shaligram (Form of Shiva and Vishnu): Shaligram is a sacred stone symbolizing the union of Shiva and Vishnu, often worshipped as a manifestation of both divine powers. By using the name “Shaligram,” Shaligram Swami expresses Bhagavan Nityananda’s identity as the integrated form of both Shiva (the cosmic destroyer and supreme ascetic) and Vishnu (the preserver and sustainer of the universe). This signifies that Bhagavan transcends sectarian divisions and encompasses the entire range of cosmic functions—from creation to destruction.
  3. Shaligram Swami’s Proclamation: The declaration “Shaligramnamito charanala” translates to “I, Shaligram, bow at your lotus feet.” Here, Shaligram Swami humbly offers his complete surrender to Bhagavan Nityananda, recognizing Him as the Supreme Being. Through this act, Swami acknowledges that even the deities Shiva and Vishnu—represented by the Shaligram—bow to Bhagavan. This implies that Bhagavan Nityananda’s state surpasses the separate forms of these deities and embodies their unified essence. He is not limited by any particular form or function within the cosmos; rather, He represents the ultimate, all-encompassing divinity.

The Lotus Feet

In essence, Shaligram Swami’s words are more than just a form of address; they represent profound spiritual truths. Bhagavan Nityananda is depicted as both compassionate and blissful (Dayananda) and as the harmonious union of the cosmic principles of Shiva and Vishnu (Shaligram). Through this, the Swami declares Bhagavan as the Supreme Divine, to whom even the highest gods pay obeisance.

This narrative of Shaligram Swami’s devotion to Bhagavan Nityananda reveals the depth of his realization, surrender, and unwavering faith in his Guru as the embodiment of the Supreme Brahman. Shaligram Swami referred to Bhagavan Nityananda as “Shree Rama”—a significant choice, as Bhagavan’s given name was indeed Rama. In addressing him as Lord Rama, Shaligram Swami adds a new dimension to this title, evoking the qualities of the ideal being. Lord Rama is revered for his integrity, commitment, and adherence to dharma, rightly earning the title Purushottam (the Supreme Man). Emulating such an ideal requires immense love and integrity, which is why many sadhaks and saints look to Lord Rama as a model of divine virtue.