SUDHA BHAVANA

PART-I

TATI UGHDHA JANESHWARA

The Making of a Yogi

by Muktabai

Sant Muktabai

Bhagavan Nityananda frequently emphasized Sudha Bhavana (Pure Intention), often mentioning it alongside Nirmal Maan (Pure Mind) or Vishal Maan (Expansive Mind). Devotees would commonly hear expressions like “Bhavreeee” to highlight its importance. Yet, knowing Bhagavan, it’s clear he intended something deeper than simply “doing good” or “feeling good.” According to him, any true Sadhana requires a purified Bhavana as its foundation. Only through Vairagya (detachment) and the fire of Tapas (austerities) can one’s Bhavana be refined to its essence—pristine, like pure gold. Without such purity, all practices remain incomplete, and the ultimate goal—moksha (liberation)—becomes elusive.

Through years of contemplation and learning from other direct devotees, I’ve gained a glimpse of what Bhagavan may have intended by Sudha Bhavana (Pure Intention). Understanding Sudha Bhavana is no small task, and I’m well aware of my limitations, lacking the necessary depth and authority to undertake such a profound topic fully. However, I was fortunate to spend my childhood with Bhagavan Nityananda and to receive the blessings of direct devotees like Shree Janananda Swami, Shaligram Swami, Govind Swami, Sadananda Swami (Padiyar Swamiji), Mabala Swami, Kuloor Swami, and householder devotees, including my parents, my grandfather Shri Devrai Pai, Shri Baburao Khade, Shri Vidyadhar Patil, and many others.

Recognizing my limitations, I share here only what little I understand. My first exposure to the deeper meaning of Sudha Bhavana came from the abhang “Tati Ugda Dnyaneshwara” by Shree Muktabai, the younger sister of Shree Dnyaneshwar Maharaj who describes at length The Making of a Yogi, in this Abhang. She too emphasises that the true Yogi should have Sudha Bhavana through these verses. I offer a brief background on the circumstances that led Muktabai to compose this abhang and the profound message she delivered within it on the true path and nature of a Yogi.

Jyandev Becomes Jnaneshwar: Muktabai’s Awakening Touch

According to the Nath tradition, Muktabai was the youngest of four siblings born to Vitthal Govind Kulkarni and his wife Rukmini, a devout couple from Apegaon near Paithan on the banks of the Godavari. Vitthal, well-versed in the Vedas, traveled on pilgrimages from an early age, eventually settling in Alandi, near Pune, where he married Rukmini with the blessings of her father, Sidhopant, a respected Brahmin. Later, Vitthal went to Kashi, where he requested to be initiated into sannyas by Ramananda Swami, hiding the fact that he was married. When his lie was revealed, Ramananda Swami ordered Vitthal to return to his family, breaking the order of sannyas and leading to their excommunication.

Out of this adversity, four children were born—Nivrutti, Dnyandev, Sopan, and Mukta—each destined for spiritual greatness. After the parents’ untimely death in Prayag, the children grew up as orphans, sustained by alms. When Brahmins refused to accept them back into the community, their virtues, wisdom, and the “Shuddhi Patra” certification eventually garnered them respect. Under their eldest brother Nivruttinath’s guidance, the siblings were instructed in Kundalini yoga and philosophy. In the Nath tradition, the siblings are revered as manifestations of the Divine, with Muktabai embodying Saraswati, the goddess of wisdom.

Muktabai became a guiding light for her siblings. Once, when denied a clay plate by potters, Muktabai expressed her profound insight in a song. She spoke of the Yogi’s path, where inner mastery and peace transcend worldly influences, leading one to a state of pure awareness or chidakasha. In her teachings, Muktabai emphasized that emotions such as ego, anger, and hatred are temporary, while inner purity is enduring. She advised that a Yogi must accept and transcend external trials to reach self-realization.

Muktabai’s influence on her brother Dnyandev was pivotal. During a particularly challenging period of rejection, she counseled him to embrace the scorn of others as a form of divine grace, transforming it into a means for liberation. Inspired by her wisdom, Dnyandev realized his divine nature or Parabrahma Swaroop, becoming the enlightened Sant Dnyaneshwar. To demonstrate the transformation, he knelt in yogic concentration, and as his back radiated intense heat, Muktabai baked bread upon it—a symbolic act of his inner awakening.

Muktabai’s Abhangas (sacred songs) remain timeless expressions of divine wisdom. They reveal the secrets of Maha Yoga, instructing seekers on how to transcend fleeting emotions and align with God. In the following sections, we will explore Muktabai’s teachings that initiated her brother’s transformation.

We will now go over the teachings of Muktabai, who initiated the transformation.

Stanza -1

Yogi Pawana Manacha,Sahi Aparadha Janacha ||1||

Vishva Raghe Jhale Vani, Sante Sukhe Vhave Pani ||2||

Shabdha Shastre Jhale Klesha, Santi Manava Upadesha ||3||

Vishvapat Brahma Dora, Tati Ughadha Jnaneshwara ||4|| 

When the mind has attained purity, how can you still take offence at others? Why burn with rage at the world? Would you not better become water? When their words pierce our hearts and hurt us, let us take them as their guidance. Weave the worldly fabric with the Essence and Open the Door, dear Brother!

1. “Yogi Pawana Manacha, Sahi Aparadha Janacha“

When the mind attains purity, do you still take offence at others?

This line questions the state of mind of a true Yogi, emphasizing that a purified mind, or pavana manas, no longer takes offence at others’ mistakes or hurtful actions. Muktabai suggests that a Yogi transcends personal grievances, seeing beyond others’ faults and weaknesses. In this state, the Yogi recognizes that reacting or holding onto grievances only disrupts their inner purity.

“The Yogi’s Bhavana (inner attitude) is one of equanimity, remaining unaffected by either praise or insult.”

2. “Vishva Raghe Jhale Vani, Sante Sukhe Vhave Pani“

Burning with rage at the world, would you not become like water?

Muktabai likens a person’s reaction to the world’s offences and provocations to the transformative quality of water. Just as water has the remarkable ability to absorb and cleanse impurities, a Yogi should transform their anger or resentment into understanding and compassion. Water represents the fluidity of a saintly mind—one that adapts without losing its essence, absorbing hardships without being tainted by them.

“The Yogi’s Bhavana (inner attitude) should be such that he remains unaffected by the world’s offenses, embodying compassion toward all.”

3. “Shabdha Shastre Jhale Klesha, Santi Manava Upadesha”

When their words pierce our hearts, let us take it as counsel.

Here, Muktabai addresses the pain or discomfort caused by harsh words or criticism. Instead of reacting defensively or with anger, she urges us to take these words as a form of counsel or instruction. This approach cultivates humility and an openness to learn, fostering inner peace. She warns against the distress (klesha) that arises when we engage in constant analysis or judgment of others’ words, instead suggesting a path of calm reflection and growth.

“The Bhavana of a yogi, as Muktabai teaches, should be one of humility and openness, viewing harsh words as opportunities for inner growth and remaining undisturbed by the judgments of others.”

4. “Vishvapat Brahma Dora, Tati Ughadha Jnaneshwara”

Weave the worldly fabric with the Essence and open the door, dear Brother!

Muktabai urges Dnyaneshwar (and, symbolically, all of us) to recognize the underlying essence—Brahma Dora, or the thread of divine consciousness—that runs through the entire world. To understand this unity, we must look beyond external forms and see the divine in all, an outlook that “opens the door” to deeper realization. For a true Yogi, the goal is to integrate this essence into every interaction, and every experience, thus weaving a life filled with divine presence.

“A true Yogi, sees the divine thread (Brahma Dora) in all, integrating this vision of unity into every interaction and experience – One in All.”

Essence:

Muktabai’s words here encapsulate the yogic ideals of purity, forgiveness, and spiritual perspective. She shows that purity of mind is reflected in Yogi’s ability to remain undisturbed by external negativity. Taking criticism as guidance, maintaining inner calm, and recognizing divinity in all allow one to experience the world as a seamless expression of the divine. By “opening the door”, Muktabai indicates a portal to self-realization, which can only be unlocked through these spiritual virtues.

Her message points to an aspirational state where one becomes like water—fluid, transparent, and nourishing, embodying the qualities of pure consciousness itself.

Stanza -2

Sukha Sagari Vash Jahala, Tyala Uncha Nincha Kai Tyala ||1||

Haho Apan Kaise Vhave, Deve Taise Karave ||2||

Aisa Natnatya Khelha, Sthir Nahi Ekha Vela ||3||

Ekha Pasuni Anekha Jhale, Tyasi Pahije Shambhalile ||4||

Sunya Shakshitve Samjhhave, Ved Omkarachya Nave ||5||

Ekhe Unchapani Gele, Ekh Abhimani Gele ||6||

Itke Takuni Shanti Dhara, Open the door O Jnaneshwar ||7||

Floating as you do in the ocean of joy, does it matter if the world looks down upon us? The way we regard ourselves is the way divinity will shape us. This play-acting goes on, never stopping for even a moment. The many forms and shapes here all arise from the one essence of Life. Are we not here to care for all of it? Realize It with alert awareness and cherish It.

This stanza from Muktabai’s abhang further explores the transient nature of worldly experiences and the path to inner peace through detachment and realization.

1. “Sukha Sagari Vash Jahala, Tyala Uncha Nincha Kai Tyala”

Floating as you do in the ocean of joy, does it matter if the world looks down upon us?

Muktabai refers to the boundless ocean of inner bliss, or sukha sagar, one experiences when attuned to the divine. In this state of joy and fulfilment, the judgments and opinions of the world—whether high or low—lose their significance. She reminds us that true contentment arises from within and is unaffected by worldly praise or blame.

The Bhavana of Yogi is such that he remains contented under all circumstances.

2. “Haho Apan Kaise Vhave, Deve Taise Karave”

The way we regard ourselves is the way divinity will shape us.

Here, Muktabai points to the power of self-perception and faith. She suggests that our attitude toward ourselves influences how the divine responds to and guides us. If we hold ourselves with humility and devotion, we open ourselves to divine grace; if pride or attachment fills our hearts, we create obstacles in our spiritual journey. She emphasizes aligning our inner state with divine virtues to receive divine blessings.

Then again, You are in your words, says Muktabai. The conversation that we have with ourselves makes us what we are! So a Yogi is careful of what conversations he has with himself. It is said “Apne ko dhyavo, apne ko pujo.” -mediate on yourself, worship yourself! 

3. “Aisa Natnatya Khelha, Sthir Nahi Ekha Vela”

This play-acting goes on, never stopping for even a moment.

This line depicts the world as a stage of constant motion, where the drama of life, with its endless roles and situations, unfolds unceasingly. Muktabai implies that clinging to this transient play causes disturbance and prevents us from realizing our true, unchanging nature beyond these fluctuations.

This play is often called a Play of Consciousness. Play of Consciousness refers to the dynamic and expressive unfolding of the Divine within manifestation. In Vedantic and yogic traditions, consciousness is often considered the ultimate reality, pure and absolute. Yet, this consciousness doesn’t remain static; it “plays” by projecting itself into a variety of forms and experiences. This play is known in Sanskrit as Lila, where the formless consciousness appears to become diverse—expressing itself through individuals, nature, emotions, and actions—while ultimately remaining one and undivided.

A Yogi perceives the deeper unity underlying the apparent multiplicity, realizing that beneath all dualities lies the eternal, blissful dance of one Consciousness. This awareness transforms perception, guiding one toward liberation, where life is no longer seen as a burden or struggle, but as the joyful, self-expressive play of the Divine. Through refined bhavana, or devotional insight, the Yogi discerns the distinction between the seeming plurality and the One Supreme Brahman.

4. “Ekha Pasuni Anekha Jhale, Tyasi Pahije Shambhalile”

The many forms and shapes here all arise from the one essence of Life. Are we not here to care for all of it?

Muktabai reminds us of the interconnectedness of all existence, where diversity springs from a single source. Recognizing this unity, she calls for compassion and responsibility toward all beings, suggesting that seeing all as one inspires a caring, selfless approach.

The Yogi’s bhavana is rooted in the understanding that this world of plurality arises from the One, and thus he sees no basis for discrimination. His heart overflows with care, selflessness, and compassion for all beings.

5. “Sunya Shakshitve Samjhhave, Ved Omkarachya Nave”

Realize It with alert awareness and cherish It.

Muktabai encourages us to attain the wisdom of Sunya Shakshitva—the witness state of pure awareness that sees beyond dualities. Anchoring oneself in the ultimate, represented by Omkar (the primordial sound or essence), fosters a profound understanding that transcends words and doctrines. She points us toward a state of clarity and unshakable peace.

Bhagavan often spoke of Sunya and Mahasunya. The bhavana of a Yogi is to experience the One Essence—Omkar—pervading the entire universe, leading to a state of ceaseless peace.

6. “Ekhe Unchapani Gele, Ekh Abhimani Gele”

Some rise to great heights only to vanish, while others are swept away by pride.

In this line, Muktabai notes the fleeting nature of worldly success and the peril of pride. Those who rise through fame or wealth may quickly fall, as nothing external is lasting. Others, swept away by ego, lose themselves in their accomplishments. Muktabai urges us to see the transient nature of all worldly attainments and avoid clinging to them.

The bhavana of a Yogi is such that success and failure, rise and fall, hold no sway over him; he does not favor the rich or successful simply for their worldly status.

7. “Itke Takuni Shanti Dhara, Open the door O Jnaneshwar”

Drop all these notions, find peace, and open the door, O Jnaneshwar.

In her final line, Muktabai advises abandoning all worldly notions and illusions to embrace inner peace. By discarding attachment and ego, one can access the doorway to realization. Calling on Dnyaneshwar to open this door, she urges us all to shed these burdens and step into a state of tranquillity and higher understanding.

Essence:

Muktabai uses these verses to illustrate the yogic ideal of detachment from worldly roles and outcomes. She encourages us to see beyond the transient “play” of life and to recognize the interconnectedness of all beings, embodying compassion and responsibility. Only by relinquishing attachment, pride, and dualities can we tap into the eternal peace that lies within, symbolized by the invitation to “open the door.” In this way, Muktabai’s words serve as a guide to self-realization, pointing us toward the blissful awareness of our true nature.

Stanza 3

Vari Bhagva Jhala Namhe, Antari Vasha Kela Kame ||1||

Tyala Mahanu Nahe Sadhu, Jagi Vhithambana badu ||2||

Aphapna Shodhuni Ghyave, Vivek Nande Tyacha Save ||3||

Asha Dhambha Awaghe Awara, Tati Ughada Jneshwara ||4||

Do those who wear the robes of monks conquer worldly desires? They are not sages; instead, they often succumb to bodily passions, making a mockery of their attire. Let us introspect independently, and wisdom will become our companion. Let go of all hope and pretence, and open the door, dear Brother!

In this stanza, Muktabai critiques superficial spirituality and calls for authentic self-inquiry as the foundation of a sage’s path.

1. “Vari Bhagva Jhala Namhe, Antari Vasha Kela Kame”

Do those who wear the robes of monks conquer worldly desires?

Muktabai questions the external symbols of spirituality, such as wearing saffron robes, which signify renunciation. She asks if these symbols genuinely reflect an inner conquest over desires, or if they merely cover the passions within. Her inquiry suggests that true renunciation must be internal rather than just external, with one overcoming desires in the heart rather than merely adopting outward appearances.

The Bhavana of a Yogi is “Walk your Talk”.

2. “Tyala Mahanu Nahe Sadhu, Jagi Vhithambana badu”

They are not sages; instead, they often succumb to bodily passions, making a mockery of their attire.

Here, Muktabai exposes the hypocrisy of those who outwardly pose as saints while remaining trapped in worldly attachments and desires. By calling this a “mockery,” she implies that such false appearances are a betrayal of the ideals of sainthood, where the monk’s life is to be a genuine reflection of inner detachment and purity.

The Bhavana of a Yogi is “Do what you Say, say what you Do”.

3. “Aphapna Shodhuni Ghyave, Vivek Nande Tyacha Save”

Let us introspect independently, and wisdom will become our companion.

Muktabai shifts the focus from outward appearances to the necessity of inner introspection, or Aphapna Shodhuni Ghyave. She encourages genuine self-inquiry and discernment (Vivek) as the only way to attain wisdom. When we look within and sincerely seek truth, wisdom naturally becomes our guide.

Yogi’s bhavana is such that he remains unswayed by the mind, guided instead by vivek (discernment) and buddhi (intelligence).

4. “Asha Dhambha Awaghe Awara, Tati Ughada Jneshwara”

Let go of all hope and pretence, and open the door, dear Brother!

Muktabai’s final line is a call to drop all false hopes and pretensions (Asha Dhambha Awara). By surrendering pretence and superficiality, she suggests that we can access the door of true understanding. Inviting Dnyaneshwar to open this door, she implies that only through honesty and simplicity can one attain liberation and step into spiritual freedom.

 

A Yogi is honest and simple, living free from all pretence.

Essence

In this stanza, Muktabai highlights the dangers of superficial spirituality, where outward symbols, like robes, are used to mask inner desires. True sageship, she teaches, comes from introspection, self-honesty, and the dissolution of pretensions. Only by discarding all pretence and surrendering ego can one reach the essence of spiritual truth. She emphasizes the need for inner transformation over outward appearances, inviting seekers to “open the door” to authentic wisdom by embracing purity and discernment.

 

stanza 4

Sant tochi Jana, Jagi, Daya Shama Tyachya Angi||1||

Lobha Astha Naye Mana, Jagi Virakta Tochi Jana ||2||

Hye ParLoki Sukhi, Sudha Jyan Jyacya Mukhi ||3||

Mithya Kalapan Mage sara, tati Ughada Janeshwara ||4||

Do those who wear the robes of monks conquer worldly desires? They are not sages; instead, they often succumb to bodily passions, making a mockery of their attire. Let us introspect independently, and wisdom will become our companion. Let go of all hope and pretence, and open the door, dear Brother!

In this stanza, Muktabai, lovingly known as Mauli, elaborates on the essence of Viraktata (detachment) and the true nature of a saint. Through each verse, she emphasizes that qualities such as compassion and forgiveness are not mere gestures but intrinsic elements of a saint’s being, deeply embedded within them, extending through every layer of existence, or Panchakosha. Here is a breakdown of each line:

1. “Sant tochi Jana, Jagi, Daya Shama Tyachya Angi”

Only that person is a saint in the world who embodies compassion and forgiveness.

Muktabai defines a saint by their qualities of compassion (Daya) and forgiveness (Shama). A true saint doesn’t merely express these qualities outwardly; they reside within, touching every aspect of the saint’s being, effortlessly manifesting in their actions, thoughts, and presence.

A Yogi is full of compassion and forgiveness. A Yogi is a manifestation of compassion and forgiveness. 

2. “Lobha Astha Naye Mana, Jagi Virakta Tochi Jana”

One whose heart is free from greed and attachment alone is truly detached from this world.

Here, she emphasizes that Viraktata, or detachment, is characterized by the absence of greed and attachment. To be detached is not to renounce the world outwardly but to live without inner desires and clingings. True detachment, she suggests, is a natural outcome of compassion and forgiveness, as the heart has no space for selfish desires.

A Yogi is free from any attachment and greed.

3. “Hye ParLoki Sukhi, Sudha Dynan Jyacya Mukhi”

One whose speech is filled with pure truth and sweetness is content in both this world and beyond.

Muktabai teaches that purity of speech (Sudha Jyacya Mukhi) reflects a soul free from inner conflicts. Such a person speaks with clarity, love, and sincerity, bringing joy to themselves and others. This purity brings contentment, transcending worldly limitations and extending into the spiritual realm.

A Yogi speaks nothing but truth and is never bitter. He has clarity in his thought process, he is loving and sincere.

4. “Mithya Kalapan Mage sara, tati Ughada Janeshwara”

Cast away all illusions and open the door, dear Dnyaneshwar!

In the final line, Muktabai urges Dynaneshwar to abandon all illusions, false identities, and superficial pursuits (Mithya Kalapan). This is an invitation to access the true self, free of delusions. The call to “open the door” symbolizes the entrance to deeper self-realization and spiritual liberation.

A Yogi is free from delusions.

Essence:

Muktabai’s verses reflect her deep understanding of Viraktata (detachment) as an inner quality, grounded in compassion and forgiveness. A true saint embodies these qualities, untouched by greed or attachment, and speaks with the purity of truth. This purity brings an unshakeable joy that transcends worldly life, leading the saint to peace in both the material and spiritual realms. Muktabai’s invitation to “open the door” encourages us all to drop illusions and embrace the genuine qualities of sainthood—qualities that extend through every layer of our being, becoming the very essence of who we are.

stanza 5
 

 Ekh Apan Sadhu Jhale, Yer Kon Vaya gele ||1||

Uthe Vikar Brahmi Mul, Awaghe Mayechi Ghabal ||2||

Maya Samul Nurve Jevhan, Vishwa Brahma Hohil Thewan ||3||

Aisa Umaj Adhi Ananti, Magh Sukhi Vhave Santi ||4||

Chinta Krodha Maghe Sara, Tati Ughda Jneshwara ||5||

You attained wisdom; but did others waste away? Such thoughts are ripples that gather worldly storms in the mind. Rid your mind of illusions and see the world pure and simple. Let this truth accompany the beginning and end of every thought; then those who seek to find bliss eternal. Come, sweep away anger and anxiety and open the door, dear Brother!

In this stanza, Muktabai addresses the pitfalls of ego and illusion in the spiritual journey. She urges her brother, Jnaneshwar, to let go of the subtle ripples of pride and judgment that cloud one’s perception of the world. She advocates for a state of pure awareness, untroubled by the storms of worldly thoughts and emotions. Here is a detailed interpretation:

1. “Ekh Apan Sadhu Jhale, Yer Kon Vaya gele”

If we attain wisdom, does that mean others are lost?

Muktabai questions the subtle arrogance that may arise from spiritual attainment. She challenges the notion that one’s spiritual progress is somehow separate from the well-being of others. True wisdom, she suggests, includes compassion for all, seeing each soul as part of the same journey.

A Yogi is free from arrogance and does not look down upon others. He humbly accepts that all are on the same journey as he and all will finally reach the destination.

2. “Uthe Vikar Brahmi Mul, Awaghe Mayechi Ghabal”

Such thoughts are disturbances, gathering the storms of illusion in the mind.

Here, Muktabai identifies these divisive thoughts as vikar, or impurities, which originate from Brahmi Mul, the root of divine consciousness. Such disturbances, born of illusion (Maya), cause unnecessary turbulence in the mind, clouding the experience of inner peace.

A Yogi does not allow his mind to be disturbed by illusions and lose his peace. He keeps away from any short of discrimination.

3. “Maya Samul Nurve Jevhan, Vishwa Brahma Hohil Thewan”

When the illusion is uprooted, the entire world reveals itself as Brahman

Muktabai describes a state where, once the roots of illusion are removed, the world is perceived in its true essence—as Brahman, the ultimate reality. This vision frees one from dualistic views, allowing a harmonious understanding of unity in all existence.

Using his Vivek and Buddhi, a Yogi uproots all illusions from their roots and remains calm and equipoised.

4. “Aisa Umaj Adhi Ananti, Magh Sukhi Vhave Santi”

Such insight brings bliss and unending peace to those who truly seek it.

She teaches that genuine understanding (Umaj) of non-duality leads to boundless joy and peace. This clarity grants a person freedom from emotional upheaval, filling their heart with lasting tranquillity.

The Yogi sees One in All and thus experiences unending joy and peace.

5. “Chinta Krodha Maghe Sara, Tati Ughda Jnaneshwara”

Cast away all worries and anger, and open the door, dear Jnaneshwar!

In the final line, Muktabai implores her brother to discard all forms of anxiety and anger, which only serve to cloud the mind further. To “open the door” is to enter a space of inner clarity, peace, and realization of the Self, free from the sway of worldly illusions.

A Yogi is free from anxiety and anger.

Essence:

Muktabai’s message in this stanza encourages detachment from pride and dualistic thinking, as well as an embrace of compassion and unity. She invites Jnaneshwar to see beyond the divisive notions of “self” and “other,” realizing instead that the whole world is Brahman when viewed without the distortions of illusion. With this awareness, anger and anxiety naturally dissipate, opening the way to a life of deep, unshakable peace.

Stanza 6 

Brahma Jaise Taishapari , Amha Vadil, Bhute Sari ||1||

Hath Apula Apana, Lage, Tyacha Karu Nahi Khedh ||2||

JhibDatani Chavile, Kon Bathishi todile? ||3||

Thor Dukhavale Mann, Pude Udhand Jahle ||4||

Chane Kahve Lokhandache, Magh Brhamapadi Nache ||5||

Man Maruni Unman Kara,Tati Ughda Jneshwara ||6||

Nothing stirs the Essence of life, and all living beings are elders to us; they do not harm us—it is only our own actions that affect us. Just as biting your own tongue doesn’t knock out your teeth, great suffering leads to greater wisdom. To ascend the eternal throne, one must face hardships with courage. Rise above the trivialities of the mind and open the door, dear Brother!

In this stanza, Muktabai imparts a profound understanding of resilience, humility, and self-discipline. She emphasizes how all beings, regardless of form or function, deserve respect, as they are part of the divine Essence. The lessons here challenge us to face life’s challenges with courage and compassion, recognizing that every hardship brings wisdom and strength. Here’s a detailed interpretation:

1. “Brahma Jaise Taishapari , Amha Vadil, Bhute Sari”

All beings are akin to Brahman, our elders in spirit, and harm us not.

Muktabai underscores the unity of all existence, reminding us that every creature is a manifestation of Brahman, the universal essence, and in this sense, they are our elders—worthy of respect. This line challenges the tendency to blame others for our difficulties, guiding us instead to recognize our shared divine essence.

A Yogi looks upon, not only human beings but all creatures as manifestations of Supreme Consciousness. 

2. “Hath Apula Apana, Lage, Tyacha Karu Nahi Khedh”

Our own actions affect us; we should not lament them.

Muktabai encourages taking full responsibility for one’s actions, recognizing that suffering often results from our own choices. She advises us not to waste energy in regret but to learn from our actions and grow.

A Yogi does not pass the buck. He takes full responsibility for his actions.

3. “JhibDatani Chavile, Kon Bathishi todile?”

When you bite your own tongue, do you blame your teeth?

This analogy highlights how we often create our own pain, much like biting our own tongue by accident. Just as it would be unreasonable to blame our teeth, Muktabai suggests we avoid faulting others or external circumstances when we suffer due to our own actions.

A Yogi does not go for a blame game, finding faults with others or external circumstances whenever he faces failures. 

4. “Thor Dukhavale Mann, Pude Udhand Jahle”

Great suffering deepens the mind, leading to wisdom.

Here, Muktabai reveals how suffering can serve as a transformative force. Through facing adversity, the mind grows stronger and wiser, becoming more resilient. She invites us to view pain as a teacher rather than an enemy.

A Yogi does not complain about the sufferings and adversities that cross his path; instead, he embraces them as opportunities to learn, grow, and transform, facing each challenge head-on.

5. “Chane Kahve Lokhandache, Magh Brhamapadi Nache”

One who can chew iron will dance upon Brahman’s throne.

Muktabai’s vivid metaphor illustrates the strength required for spiritual advancement. Only those who endure the toughest challenges with courage can reach the highest spiritual realization, symbolized by “dancing upon Brahman’s throne.”

The path is not for the weak and timid. The Yogi has such a strong faith in God that he remains fearless and strong.

6. “Man Maruni Unman Kara, Tati Ughda Jnaneshwara”

Conquer the mind’s impulses and open the door, dear Jnaneshwar!

In the final line, Muktabai advises her brother to master the fluctuations of the mind, as self-mastery is the key to inner peace and spiritual realization. She encourages him to overcome emotional reactions, such as anger and desire, which cloud awareness, urging him to open the “door” to his inner self.

A Yogi remains alert to the external onslaught and vigilant to inner emotional fluctuations. 

Essence:

Muktabai’s words here highlight the path of resilience, self-accountability, and inner transformation. She teaches that real strength lies not in avoiding pain but in transcending it. Through humility, self-awareness, and mastery over the mind’s tendencies, one becomes ready for the spiritual throne. Muktabai’s guidance points to a life of courage, where even suffering is welcomed as a path to deeper insight, ultimately leading to a state of unity with Brahman.

Stanza 7

Haho Krodh Yave Kothe, Avaghe Apan Nigote||1||

Aise Kalle Utam, Jan Teychi Janardhan ||2||

Bridh BandhileCharni, Naye Davite Karni ||3||

Vele Krodhacha Ugavala, Avagha Yoga Phol Jhala ||4||

Let us embody joy and calmness, reflecting these qualities to soothe the world. Let us tenderly care for everyone, seeing all as our own. Let us touch hearts with compassion and eliminate hatred. Hold firmly to this path—the only way— in your mind and open the door, dear Brother!

lities can one truly follow the path of Yoga and spiritual growth. Here’s a detailed interpretation:

1. “Haho Krodh Yave Kothe, Avaghe Apan Nigote”

If anger arises, remember that all is one’s own.

Muktabai reminds us that anger stems from a sense of separation, from forgetting that everyone and everything is a part of the universal Self. When we recognize our unity with all beings, the impulse to harbour anger dissolves naturally. She suggests seeing all as “one’s own” to cultivate inner peace and universal compassion.

Yogi remains free from hate and anger as his Bhavana is such that it is one essence in all. Supreme Consciousness pervades all.

2. “Aise Kalle Utam, Jan Teychi Janardhan”

One who understands this truth is truly wise and close to the Divine.

Here, Muktabai implies that genuine wisdom is rooted in love, empathy, and patience. Those who embody these virtues are aligned with the Divine, as these qualities reflect the very nature of Janardhan, or God.

 

A Yogi, with shraddha (faith), saburi (patience), and prem (love), views the world with deep compassion and tolerance.

3. “Bridh Bandhile Charni, Naye Davite Karni”

One who has anchored their heart at the feet of the Divine does not falter in actions.

This line illustrates how those rooted in devotion and spiritual awareness remain unwavering in their actions. Anchoring oneself in the Divine provides the strength to act with stability, compassion, and focus, free from ego-driven motives.

A Yogi surrenders unconditionally to God with unwavering faith, devotion and integrity

4. “Vele Krodhacha Ugavala, Avagha Yoga Phol Jhala”

When anger arises, all progress in Yoga is undone.

Muktabai warns that anger can unravel one’s spiritual progress, disrupting the mind and causing one to forget the principles of unity and compassion. Yoga, or the path to union with the Divine, requires a calm, centred mind, and allowing anger to flourish can hinder this journey.

Yogi remains equipoise and does not is always proactive.

Essence:

Muktabai’s guidance here reflects the essence of self-restraint, compassion, and unwavering devotion. She illustrates the idea that true wisdom and closeness to the Divine arise from seeing all beings as part of oneself. In this state, anger has no place, as it only separates one from the Divine essence within each being. Muktabai encourages her listeners to foster love, patience, and rootedness in the Divine, recognizing that these are the foundations of a life in alignment with Janardhan’s (God’s) grace.

Ultimately, this stanza serves as a call to transcend anger and ego, grounding oneself instead in the qualities of peace and joy, which Muktabai suggests are the true reflections of divinity.

Stanza 8

Sukh Sagar Amhi Vhave, Jagha Bhode Nivwavw ||1||

Bodha Karu Naye Antar,Sadhu nahi Apaar ||2||

Jeeva Jeevasi Pai Dhyava, Magh Karu Nahye Hewha ||3||

Tarunopai Chinti Dhara, Tati Ughada Jneshwara ||4||  

Where will anger find a quarter, when we are the world and one? Supreme is the realisation that people are our gods. Act if we cannot by it, then words are no more than dust. In the heat of the moment, tempers lost and lost is the poise we had asked for. So hold the world in your eyes and Open the door, dear Brother!

In this stanza, Muktabai beautifully emphasizes the profound interconnection between all beings, urging us to rise above anger and maintain our inner calm. Let’s explore the meanings behind each line:

1. “Sukh Sagar Amhi Vhave, Jagha Bhode Nivwavw”

When we are the ocean of joy, the world becomes tranquil.

Muktabai begins with the idea that true happiness and joy stem from within. When we embody joy, we radiate that peace outward, affecting the world around us positively. This line suggests that inner contentment can transform external chaos into harmony.

A Yogi maintains a state of contentment.

2. “Bodha Karu Naye Antar, Sadhu nahi Apaar”

How can one be a true saint if one does not bring awareness within?

Here, she stresses the importance of self-awareness and inner reflection. A genuine saint or sage embodies qualities that arise from deep inner understanding. Without self-examination and awareness, one cannot genuinely fulfil the role of a spiritual teacher or guide.

A Yogi remains alert against all external

3. “Jeeva Jeevasi Pai Dhyava, Magh Karu Nahye Hewha”

Recognizing that life connects all beings, we must act with compassion, not indifference.

Muktabai emphasizes the interconnectedness of all life. When we realize that every being is part of a greater whole, we are compelled to act with love and compassion. Indifference or harshness goes against the very nature of this realization.

 

A Yogi embodies the principle of “Jyotse Jyot Jale”—lighting one lamp with another—by sharing their inner light to ignite the same wisdom and awareness in others. They understand that true knowledge and enlightenment cannot be hoarded but must be shared, much like a flame passed from one lamp to the next without diminishing its own brightness.

In this spirit, the Yogi’s guidance becomes a catalyst for awakening, illuminating the path for those around them. Through this selfless sharing of insight, love, and compassion, they help others discover the divine light within themselves. This principle reflects the interconnectedness of all beings; just as a flame naturally spreads, the Yogi’s presence fosters a collective awakening, each soul becoming a beacon that contributes to a world illuminated by higher consciousness.

4. “Tarunopai Chinti Dhara, Tati Ughada Jneshwara”

In moments of anger, let us reflect and regain our composure; let this truth guide us.

In the face of anger, Muktabai advises a moment of reflection. Instead of reacting impulsively, we should pause, remember our connection to the world and its essence, and regain our inner peace. This mindfulness is key to navigating our interactions with others.

A Yogi observes his thoughts, emotions, and reactions without being swept away by them, and thus responds thoughtfully rather than react impulsively.

Essence:

Muktabai’s message here is one of unity, compassion, and mindfulness. She encourages us to cultivate inner joy and awareness, suggesting that these qualities are essential to living a life aligned with divine principles. By recognizing our interconnectedness with all beings, we can transcend anger and act with kindness and understanding.

The final call to “Open the door, dear Brother!” signifies an invitation to embrace this awareness and allow it to transform our lives and relationships. In doing so, we contribute to a more harmonious world, reflecting the ocean of joy that resides within us. This stanza serves as a powerful reminder of the importance of self-awareness and compassion in our spiritual journey.

stanza 9

Sandi Kalpana Upadhi, Teecha Sadhula Samadhi ||1||

Vadh Ghalava Kavanala, Awagha Dwaitacha Ho Ghala ||2||

Pude Umjena Kai Udhatachya Kali Pai ||3||

Ekh Mann Chesta kari, Bhute Bapudi Shejari ||4||

Awagha Tshwarachi karni, kai Tethe Kele Koni ||5||

Punha Shudha Marg Dhara, Tati Ughda Jneshwara ||6|| 

Clip the chatter in the mind dissolve in the bliss of the soul. Must you continue the debate, when there is no ‘other’ left to fight with? Pointless to think of tomorrow: the bird that flies will come to rest. Minds prance about, when alas people need people. Life moves by itself. It is futile to ask: who moved it? So walk again on the way of the Pure and Open the door, dear Brother!

This stanza from Muktabai encapsulates profound teachings about the nature of the mind, unity, and the importance of spiritual practice. Let’s break down the meaning and significance of each line:

1. “Sandi Kalpana Upadhi, Teecha Sadhula Samadhi”

The duality of the mind must dissolve in the oneness of deep meditation.

This line speaks to the need to transcend the dualistic nature of our thoughts and perceptions. In deep meditation (Samadhi), one can experience unity beyond the mind’s chatter, leading to a profound sense of oneness with the universe.

A Yogi discriminatesbetween Transient and Permanent, Real and Illusion and therefore remains grounded.

2. “Vadh Ghalava Kavanala, Awagha Dwaitacha Ho Ghala”

Why engage in conflict when there is no ‘other’ to confront?

Muktabai highlights the futility of conflict and argument. When we realize that separation is an illusion, engaging in disputes becomes pointless. This line urges us to recognize the interconnectedness of all beings and to foster harmony instead of division.

A Yogi keeps away from conflicts and arguments.

3. “Pude Umjena Kai Udhatachya Kali Pai”

What is the purpose of worrying about tomorrow when life flows naturally?

This line encourages us to let go of anxiety about the future. Life unfolds in its own rhythm, and worrying does not change its course. Embracing the present moment allows us to experience life fully without the burden of future concerns.

Bhagavan Nityananda’s phrase “Fakir hai to Fikr nahi, Fikr hai to Fakir nahi” carries profound insight into the nature of spiritual freedom. In essence, it means, “If you are a Fakir, there is no worry; if there is worry, then you are not a Fakir.”

A Fakir refers to a person who has renounced attachment to material possessions and ego-driven desires, embracing a life of simplicity, surrender, and spiritual focus. Such a person, grounded in inner contentment and detachment, transcends the concerns that typically cause worry—whether they are about the future, possessions, or personal identity. This state of mind is free from fikr (worry) because a Fakir understands that everything unfolds according to divine will, and thus, there is no need to be troubled by worldly matters.

On the other hand, Bhagavan implies that if one is consumed by fikr (worry), then they are not truly a Fakir. Worry suggests attachment, fear, and dependence on outcomes, which distract one from the spiritual state of surrender. A Fakir’s mind is at peace, aligned with the natural flow of life, and rooted in the understanding that all is as it should be.

In a broader sense, this teaching invites all seekers to cultivate detachment and trust in the divine, letting go of anxiety and attachment to outcomes. By embracing this, one begins to embody the qualities of a true Fakir—one who lives in harmony, free from the disturbances of worldly concerns.

4. “Ekh Mann Chesta kari, Bhute Bapudi Shejari”

With one pointed focus, strive together as one family.

Here, Muktabai calls for unity and collective effort. By focusing our intentions on the greater good and recognizing our shared existence, we create a supportive environment for all beings, akin to a familial bond.

A Yogi believes in unity and does not divide the society.

5. “Awagha Tshwarachi karni, kai Tethe Kele Koni

What actions remain to be done by the divine?

This line provokes thought about the nature of divine action. It suggests that divine presence operates within us, guiding our actions. We must be attuned to this inner guidance rather than seeking external validation or control.

A Yogi does not act guided by mind. He is guided by Vivek and Buddhi.

6. “Punha Shudha Marg Dhara, Tati Ughda Jneshwara”

Return to the path of purity and open the door, dear Brother!

Muktabai concludes with an invitation to embrace a pure, sincere spiritual path. This path leads us back to our true essence, encouraging us to discard distractions and engage in authentic practice that connects us to the divine.

A Yogi’s journey is to the original source.

Essence:

In this stanza, Muktabai encourages a shift in focus from the chaotic, dualistic nature of the mind to the tranquil experience of unity and purity. She underscores the importance of letting go of unnecessary conflict and future worries, advocating for a mindful, present-centred approach to life. The call to “Open the door, dear Brother!” signifies an invitation to embrace this purity and the profound joy that comes from living in harmony with oneself and others.

Overall, this teaching reflects a deep understanding of the spiritual journey, emphasizing the need to cultivate inner peace and unity while engaging meaningfully with the world around us. Muktabai’s insights remind us that true bliss lies in transcending the mind’s distractions and recognizing the shared essence of all beings.

stanza 10

Girighavhare Kashya sathi, Rage Purvili pati ||1||

Aisa nasava Sanyasi, Parmarthacha Jo Ka Doshi ||2||

Ghar Bandhile Dongri, Vishai Hindhe Daradari ||3||

Kai Kela Yog Dharma, Nahi Antari Nishkami ||4||

Gangajal Hridhahi kara, Tati Ughada Jneshwara ||5||

The world chases you with its affections as you escape to the hills, calling it renunciation. Was it not long back that you gave up the pursuit of the ultimate? Build a hut on the mountain top and go from door to door asking for sweets. All your penance, all your prayers count for nothing when the mind teems with desire melt into the pure water of the Ganga and Open the door, dear Brother!

This stanza from Muktabai poignantly critiques the superficial understanding of renunciation and spiritual practice. Here’s an analysis that captures its essence:

1. “Girighavhare Kashya sathi, Rage Purvili pati”

The world chases you with its affections as you escape to the hills, calling it renunciation.

This line questions the purpose of escaping to the mountains when inner desires still linger. It suggests that mere physical isolation does not lead to true spiritual growth. The pursuit of peace requires addressing the inner turmoil that desires create.

A Yogi stands in the midst of the battle field.

2. “Aisa nasava Sanyasi, Parmarthacha Jo Ka Doshi”

Was it not long back that you gave up the pursuit of the ultimate? 

Muktabai challenges the notion of what it means to be a true sage or sanyasi. She implies that if one is still attached to worldly desires, they cannot genuinely claim the title of a spiritual seeker. True renunciation involves shedding these attachments.

Yogi does not blame others. He reflects and analyses and through discrimination gives up all desires for transient.

3. “Ghar Bandhile Dongri, Vishai Hindhe Daradari”

Build a hut on the mountain top and go from door to door asking for sweets. All your penance, all your prayers count for nothing when the mind teems with desire melt into the pure water of the Ganga and Open the door, dear Brother.

This line emphasizes the futility of building a physical retreat (a hut in the hills) if one remains ensnared by worldly desires. It points out that true freedom cannot be found simply by changing one’s environment; it must come from within.

A Yogi is alone in the midst of the crowd. 

4. “Kai Kela Yog Dharma, Nahi Antari Nishkami”

All your penance, all your prayers count for nothing when the mind teems with desire. melt into the pure water of the Ganga and Open the door, dear Brother.

Here, Muktabai questions the value of practicing yoga and dharma if the heart is still filled with selfish desires. Spiritual practices should lead to a state of selflessness and purity; otherwise, they are rendered ineffective.

5. “Gangajal Hridhahi kara, Tati Ughada Jneshwara”

Melt into the pure water of the Ganga and Open the door, dear Brother.

The Ganga symbolizes spiritual purity and the washing away of sins and desires. Muktabai urges individuals to immerse themselves in this purity, suggesting that true spiritual growth involves transforming the heart and mind. The call to “open the door” signifies an invitation to experience divine truth and wisdom.

Just as the Ganga flows endlessly, washing away impurities and offering purification without ever losing its own purity, a Yogi’s heart is a reservoir of compassion and grace. This heart, pure and steady, absorbs and transforms negativity—be it in the form of sins, desires, or suffering—from within themselves and from those who come into their presence.

The Yogi, rooted in Shudha Bhavana (purity of intent), acts selflessly, offering their spiritual strength to alleviate the burdens of others. Like the Ganga, they remain unaffected by the negativity they transmute, for their essence is anchored in the divine. This purity enables the Yogi to act as a spiritual catalyst, subtly uplifting others by dissolving the grip of desires, fears, and past actions, or karma, that weigh heavily on the mind and soul.

In this way, a Yogi becomes a living presence of grace, silently washing away accumulated impurities and illuminating a path to liberation. Like the ever-flowing Ganga, a Yogi’s purity remains undiminished, continuously offering peace, healing, and freedom to all who seek it.

Essence:

Muktabai’s verse serves as a powerful reminder that true spiritual growth comes from within. The essence of renunciation is not merely about withdrawing from the world but about confronting and purifying one’s inner landscape. The metaphor of building a hut while still clinging to desires highlights the contradiction many face in their spiritual journeys.

Her call to “melt into the pure water of the Ganga” suggests a deeper, transformative experience where one sheds all attachments and realizes the essence of existence. The closing plea to “open the door” reinforces the idea that enlightenment and understanding are always available, waiting for the seeker to embrace them fully.

This stanza invites readers to reflect on their own spiritual practices and motivations, encouraging them to seek true liberation by letting go of superficial desires and embracing a deeper, more profound connection to the essence of life.

Stanza 11.

Sudha jyacha Bhav jahala, tyla dhoor nahi Dev.||1||

Awaghe Sadhane hathi, maule milat nahi Hati.||2||

Aho Apan taise whave, Awaghe anumanuni ghyave||3||

Aise kele sadgurunathe, Baap Rakumadevi kante.||4||

Tethe Koni shikvave, sarasar shadhuni ghyave.||5||

Ladiwal Muktabai Jeev Mudhal thahiche thahi ||6||

Thumi taroni vishwa Tara, Tati Ughdha Janeshwara.

When the mind finds a place pure bliss isn’t far from there; Means are all at your hand, you can’t shop for them. So take the hint and become blissful and pure. That’s what our Teacher and Master did, holding us close. Now who can teach it? We just have to take it all. I am your sister in fondness holding your being in my heart. Swim across and deliver the world and Open the door, dear Brother!

 

1. “Sudha jyacha Bhav, tyla dhoor nahi Dev.”

When the mind finds a place pure bliss, God isn’t far from there;

Here, “Sudha” (purity) is equated with the divine essence. Muktabai states that genuine purity cannot be tainted or diminished. This suggests that true spiritual experiences are unadulterated and transcend the mundane.

For a Yogi, Shudha Bhavana—a heart of pure intent and unblemished motivation—is essential on the path to Self-realization. This purity is the foundation for inner clarity, free from desires and selfishness, which allows the Yogi to approach life with openness, humility, and a readiness to embrace truth.

Where there is Shudha Bhavana, God, or the divine Self, is not far, because purity naturally reveals the divine presence within. When the mind is purified of ego, attachments, and aversions, it becomes like a clear mirror, reflecting the true Self without distortion. In such a state, God is no longer perceived as separate or distant, but as an ever-present reality within and around us.

In Vedantic terms, Shudha Bhavana dissolves the veils of Maya (illusion), letting the Yogi experience the unity of existence. It invites divine grace, aligning the Yogi’s thoughts, words, and actions with the higher Self. Through this purity, the Yogi realizes that Self-realization is not a distant goal but a revelation of what has always been present—like a hidden light uncovered. Where there is Shudha Bhavana, the divine presence is close, accessible, and alive in every moment.

2. “Awaghe Sadhane hathi, maule milat nahi Hati.”

Means are all at your hand, you can’t shop for them. 

The line suggests that true spiritual attainment (sadhana) is not easily found or grasped. It implies that the paths to realization are often obscured, and one must be diligent and sincere in their practice.

Yogi strongly believes that everything is Within; there is no need to search outside.

3. “Apan jaise whave, Awaghe anumanuni ghyave”

So take the hint and become blissful and pure. .

This line emphasizes the importance of self-awareness and authenticity. It implies that one must embody the qualities one wishes to see in the world, and that understanding and wisdom come from a deep, personal connection with one’s essence.

A Yogi remains rooted, in a state of inner stability, grounded in an unwavering awareness of his true Self. This rootedness isn’t a passive or static quality; rather, it’s an active, dynamic stability that allows the Yogi to move through life with deep calm and equanimity, regardless of external circumstances.

4. “Aise kele sadgurunathe, Baap Rakumadevi kante.”

That’s what our Teacher and Master did, holding us close. 

Muktabai refers to the actions of the Sadguru (the true teacher), indicating that it is through the guidance and embrace of the Guru that one learns to navigate the spiritual path. The mention of “Baap Rakumadevi” suggests a familial bond, indicating that the Guru’s love and protection are akin to that of a parent.

For a Yogi, the Sadguru is indeed the direct manifestation of God, embodying divine wisdom, compassion, and grace. The Sadguru is not merely a teacher but the living presence of the supreme consciousness guiding the Yogi toward Self-realization. Through the Sadguru’s guidance, a Yogi experiences a tangible connection to the divine, seeing in the Guru’s actions, words, and silent presence the essence of God.

The Sadguru represents a perfected state, where the ego has dissolved, allowing divine will to flow through them effortlessly. In this way, the Guru mirrors the divine nature within the disciple, helping the Yogi recognize that the same divinity lies within themselves. The Yogi’s devotion and surrender to the Guru become a means of surrendering to God, trusting that the Guru’s wisdom will dissolve ignorance and reveal the truth of the Self.

For the Yogi, the Sadguru’s presence purifies, elevates, and transforms their life, creating a spiritual environment in which all desires and limitations are gradually overcome. Thus, the Sadguru is both the path and the goal—a living embodiment of God who guides the Yogi back to their own divine source.

5. “Tethe Koni shikvave, sarasar shodhuni ghyave.”

Now who can teach it? We just have to take it all. 

This line implies that no one can teach us the essence of truth directly; it must be realized through inner exploration and self-discovery. It emphasizes the importance of seeking one’s own understanding rather than relying solely on external teachings.

 

Absolutely. A Yogi’s journey is deeply rooted in the teachings of the Sadguru, but these teachings must be internalized through sincere introspection. By reflecting on the wisdom imparted by the Guru, the Yogi develops clarity and understanding, which gradually ripens into wisdom. This process of introspection is essential, as it transforms knowledge from a mere intellectual concept into a lived reality.

For a Yogi, practicing what they have learned from the Sadguru is a form of devotion and surrender. Each teaching becomes a tool for self-purification, helping the Yogi align their thoughts, words, and actions with the higher principles the Guru embodies. Over time, this practice refines the Yogi’s character, strengthens their Shudha Bhavana (purity of mind), and deepens their connection with the divine.

6. “Ladiwal Muktabai Jeev Mudhal thahiche thahi.”

I am your sister in fondness holding your being in my heart. Swim across and deliver the world and Open the door, dear Brother!.

“Muktabai, tender of heart, rests profoundly at the core of being.”

Muktabai embodies the essence of the teachings. Her tender-heartedness reflects a quiet, grounded presence at the centre of her being, reminding devotees of the gentleness that accompanies true wisdom.

Yes, a true Yogi, having attained liberation and freed themselves from all worldly bondages, naturally turns to help others on their journey to liberation. Free from personal desires and ego-driven motivations, the Yogi’s compassion and wisdom flow effortlessly, offering guidance, support, and inspiration to those who genuinely seek freedom.

This selfless service stems from an inner realization that all beings are inherently connected. Recognizing the divine essence in everyone, the Yogi cannot help but respond to the suffering and aspirations of others. Just as a lamp shares its light, the Yogi’s presence illuminates the path for those who approach them. The Yogi doesn’t impose teachings but offers assistance only when sought, respecting each person’s unique journey and readiness.

7. “Thumi taroni vishwa Tara, Tati Ughdha Janeshwara.”

“You, who have crossed the world, deliver others and open the door, O Jnaneshwar.”

The metaphor of swimming across and delivering the world suggests an active participation in the spiritual journey—not just for oneself but for the benefit of others as well. This reflects the idea that spiritual awakening can uplift not only the individual but also those around them.

Through their words, actions, and silent presence, the Yogi becomes a channel for the grace of their Sadguru, embodying the wisdom and compassion that leads others toward Self-realization. In this way, the liberated Yogi becomes a living bridge between the seeker and the divine, exemplifying the potential for freedom within every soul.

Essence:

The stanza serves as an empowering reminder that the journey towards spiritual realization and inner bliss is deeply personal and requires authentic engagement with oneself. Muktabai emphasizes the significance of self-awareness and the pursuit of purity, drawing from the nurturing relationship with the Guru.

She conveys that while guidance is essential, the true essence of learning lies within the seeker. This is about transcending superficial knowledge and embodying the teachings in daily life. The call to “open the door” signifies the potential for realization and the infinite possibilities when one embraces their spiritual path with sincerity and love.

Ultimately, this stanza inspires the reader to take charge of their spiritual journey, swim through the challenges, and contribute positively to the world while holding onto the deep connection to the divine and each other.

Tati Ugdha Dnyaneshwara paved a path for me to deliberate and try to understand why Bhagavan Nityananda often emphasized  Nirmal Man, Vishal Man, Ananyana Sharan Sudha Bhavana and Sabh Mitthi. In these Tati Ugdha Dnyaneshwara, Shree Muktabai calls upon the divine light of wisdom to dispel darkness and reveals insights on uniting one’s individual self with the universal Self. This wisdom aligns seamlessly with Shudha Bhavana, or the pure-hearted intent, essential for a Yogi.

Shudha Bhavana is not just a concept but a quality of perception that transforms the Yogi’s inner world. By cultivating it, a Yogi views all experiences as expressions of divinity, similar to how Dnyaneshwar Maharaj in Tati Ugda invokes wisdom to see beyond illusion. The purity of intent allows the Yogi to act without selfish motives, aligning their inner purpose with divine will. This state of pure, non-dual consciousness is what we see in Dnyaneshwar Maharaj’s invitation for the light to “arise and burn” the fog of ignorance—symbolizing the clarity and purity of vision needed to perceive oneness.

Making Shudha Bhavana an integral part of one’s character involves constant inner discipline, a kind of vigilance that resembles invoking the ugda (awakening) of wisdom in every thought, word, and deed. It ensures actions arise naturally from the heart and serve the highest good, which, as Dnyaneshwar describes, is essential for truly embodying divine wisdom and connecting with the ultimate reality.

While Tati Ugdha Dnyaneshwara shows a Yogi the need of Sudha Bhavana, it also reveals how a Sanyasi should look at the world, in terms of Sabh Mutti- an infinite possibilities to live life more intensely. In Tati Ugda Dnyaneshwara, the stanzas reveal Sabh Mithi through their deep invitation for divine wisdom to dispel illusions, which reflects the non-dual perspective of seeing all existence as one, unified in essence.

The phrase Sabh Mithi, as seen from a Vedantic perspective, signifies a realization where all is “sweet” or “harmonious” in a broader, transcendent sense, not because things are always pleasant or easy but because everything is imbued with the same underlying divine essence. In this state, dualities dissolve—there’s no personal gain or loss, pleasure or pain. For a Yogi who has achieved Shudha Bhavana, such purity of intent allows them to perceive life’s events with equanimity, recognizing that all is a manifestation of the same universal truth.

In Muktabai’s invocation, he calls upon the divine light to dispel inner darkness, revealing the world as it truly is—untainted by ignorance. This perception brings forth a realization of Sabh Mithi, where the Yogi understands that every experience, no matter how it appears on the surface, is a part of divine play (Leela). In this way, the essence of Tati Ugda Dnyaneshwara parallels Sabh Mithi, guiding the Yogi to cultivate a pure vision where everything, being a manifestation of the one Self, is met with acceptance and love.