Tulas Amma – Vairagya Moorti.

 

SHREE TULAS AMMA

The Apostles of Bhagavan Nityananda

Among the many radiant luminaries to have graced the spiritual landscape of modern India, Bhagavan Nityananda of Kanhangad and Ganeshpuri stands out as a being of limitless mystery, compassion, and transcendence. To countless devotees, he was the source of divine grace, a silent force whose mere presence brought transformation. Yet, Bhagavan remained an enigma, ever free from identity, position, or form-bound tradition.

Once, when queried by devotees about the succession of his spiritual lineage—a common concern in organised religious structures—Bhagavan responded with words that shattered all conventional notions:

“‘This One’ is beyond all desires. Only those bound by desire leave behind heirs. This is the state of an Avadhoot. ‘This One’ belongs to no religion, sect, caste, creed, or cult. There is no abbot, ashram, math, or fixed abode. There is no Guru or disciple in relation to ‘This One’. This is the seat of spiritual fire—anyone who dares to occupy it may be consumed.”

In that uncompromising declaration, Bhagavan revealed his true nature as an Avadhoota, one who had dissolved all worldly identifications and inner limitations. His reply was not a philosophical assertion, but an existential truth—he was not a person, but a Presence; not a leader of a sect, but a knower of the Self.

By saying, “Only those bound by desire leave behind heirs,” Bhagavan illuminated a fundamental truth: succession presupposes possession, the desire to perpetuate a name, a lineage, or an institution. But Bhagavan Nityananda, being utterly free from attachment and identity, saw no “self” to be continued. For him, there was no organization to preserve, no teachings to defend, no legacy to manage—only the Self, infinite and unborn.

He further clarified, “There is no Guru or disciple in relation to ‘This One.’” In that, Bhagavan rejected even the spiritual hierarchy that most traditions revere. To Bhagavan, the ultimate reality is not mediated through roles or structures—it is what remains when all dualities dissolve, including the duality of Guru and disciple. Those who came to him received not teachings, but transmission—a direct and silent awakening of the heart, through his presence.

Bhagavan Nityananda’s state of being was itself scripture, though he never formally taught or composed texts. He didn’t speak often, but when he did, his words sprang not from intellect or memory, but from pure awareness, from that still center of truth which lies beyond mind. As such, what he spoke was not borrowed knowledge, but original wisdom, the echo of the Chidakasha—the space of consciousness itself.

The seat of spiritual fire he referred to was not a throne or chair in a Math or institution. It was the positionless position of egolessness, the space where individuality dissolves in the ocean of Brahman. “Anyone who dares to occupy it may be consumed,” he warned—not as a threat, but as a mystical truth: the one who claims that seat must be prepared to die to selfhood completely. For such a one, nothing can remain—no—name, no-fame, no-institution, no trace of ego.

Thus, the real apostle of Bhagavan Nityananda is not a person, but the flame of awakening that he kindled in the hearts of seekers. He transmitted a state, not a system. He left behind not heirs, but mirrors—those few who could silently reflect the vastness he embodied.

Bhagavan’s life and message are a reminder that Truth needs no custodian, and that Divinity wears no label. In a time when spiritual leadership is often confused with succession and structure, Bhagavan Nityananda stands as a radiant beacon of the unconditioned, pointing all beings inward to the Self that never dies.

Shaligram Swami: The Flame of Transformation

Among the many radiant souls shaped by the fire of Bhagavan Nityananda’s grace, few stand as tall and luminous as Shaligram Swami—a Hatha Yogi, a spiritual warrior, and a silent transformer of countless lives. Personally chosen by Bhagavan, he was not merely a disciple but a living archetype of the yogic ideal, whose life testified to the profound possibility of human transformation through tapas (austerity), discipline, and unwavering devotion.

Shaligram Swami was handpicked by Bhagavan Nityananda to reveal to the world how Nar (man) can be uplifted to Narayan (the Divine). Through his intense and unwavering sadhana, he became a beacon for sincere seekers—proof that the path of Yoga, walked with purity and surrender, can lead to the highest realisation. His physical presence radiated a magnetic strength—firm yet deeply compassionate, inwardly absorbed yet outwardly grounded.

Recognising the blazing spiritual fire within him, Bhagavan Nityananda frequently referred to Shaligram Swami as “Agni”—the God of Fire. This was not a poetic compliment but a profound spiritual insight into his inner heat (tapas-shakti)—the energy of transformation that burns away ignorance and transmutes the baser self into a vessel of divine light.

On one remarkable occasion, Bhagavan Nityananda declared with great solemnity:

“Shaligram is so powerful that even ‘This One’ cannot undo what has been ordained by him.”
This awe-inspiring statement revealed not only Shaligram Swami’s yogic stature but also the mutual recognition between a Sadguru and a realized disciple—an eternal bond forged in the fires of Truth.

Furthermore, Bhagavan conferred upon him the symbolic status of Lord Shiva, addressing him as Neelkanth, the Blue-Throated One. In Vedic lore, Neelkanth is the one who swallows the poison of the world yet remains unaffected, transmuting its toxicity into peace. This was true of Shaligram Swami’s life—he silently absorbed the suffering of others, offering healing and transformation through his very presence.

Though Shaligram Swami established his own ashram at Mahul, his Samadhi lies in Ganeshpuri, just behind Kailash Bhuvan, where it continues to exude quiet power and solace. Pilgrims and devotees visiting the site often speak of an unmistakable stillness—a living energy that answers questions without words and heals wounds without touch.

Today, Shaligram Swami stands in the heart of every true seeker as a flame that never dims—a guide for those walking the difficult yet liberating path of inner transformation. His legacy is not merely in teachings but in the transfiguring fire of his life, eternally glowing under the watchful gaze of his Master, Bhagavan Nityananda.

Swami Muktananda – The Dnyana Yogi

Among the many disciples of Bhagavan Nityananda, Swami Muktananda Paramahamsa stood out as a blazing embodiment of Dnyana Yoga—the path of knowledge rooted in direct spiritual experience. While others served quietly or guided small circles of seekers, Muktananda Swami became a global voice of the timeless truths that had been awakened within him by the living touch of his Guru.

Once, in a rare moment of open praise, Bhagavan Nityananda declared:

“Goddess Saraswati resides on Muktananda’s tongue.”
These words were not a casual compliment but a mystical recognition. Saraswati, the goddess of wisdom, learning, and divine speech, is said to dwell only in those who have transcended ego and become pure instruments of the Self. In Swami Muktananda, this shakti flowed unhindered—his words did not come from intellectual effort, but from the wellspring of Self-realisation.

Though Muktananda had mastered the traditional scriptures and yogic disciplines under several teachers before meeting Bhagavan, it was the silent gaze and Shaktipat of Nityananda that ignited the final spark of awakening within him. He often said, “Until I met Bhagavan, I knew about the Truth. After meeting him, I became one with it.”

Swami Muktananda did not just speak of divine knowledge—he transmitted it. Through his presence, his books, and the practice of Shaktipat Diksha (the awakening of the Kundalini through the Guru’s grace), he awakened the inner spiritual current in thousands. Under his guidance, the Siddha Yoga movement took root across the world, bringing the essence of India’s ancient wisdom into the hearts and homes of seekers in dozens of countries.

Yet for all his global fame, Muktananda never wavered in his devotion to Bhagavan Nityananda. He acknowledged his Guru as the source of all his power, wisdom, and bliss, and ensured that every ashram, every hall, and every discourse began with the invocation of Nityananda’s name and presence.

To call him merely a scholar or teacher would be incomplete. Swami Muktananda was a conduit of divine knowledge made living—an ocean of Dnyana moving on two feet, constantly reminding seekers that the Self is within, and that the true Guru lives in the heart of all.

His legacy is etched not only in his teachings, books, and institutions, but in the countless hearts he stirred toward the inner Light. In the truest sense, he was the Saraswati-anointed voice of Bhagavan Nityananda, carrying his Master’s silent fire across oceans, continents, and generations.

Tulas Amma: The Embodiment of Vairagya and Nishkama Bhakti

To demonstrate the essence of Vairagya (dispassion) and Nishkama Bhakti (selfless, desireless devotion), Bhagavan Nityananda chose Tulas Amma. She was the very embodiment of renunciation and unconditional love for the Divine. Through unwavering devotion and utter detachment from worldly desires, she gradually attained the state of ‘Nityananda’—abiding, unshakable bliss.

While every devotee of Bhagavan Nityananda had a unique role and spiritual purpose, Tulas Amma stood apart. Her life was a radiant example of pure devotion, lived in complete surrender to the Guru.

Upon her Mahasamadhi, Bhagavan solemnly declared:

“Tulas Amma has merged with the Sun.”

Here, the ‘Sun’ symbolises the Self—the eternal, effulgent Truth. In saying this, Bhagavan revealed that she had realised Satchidananda—the state of eternal existence, consciousness, and bliss.

Tulas Amma – The Embodiment of Vairagya and Nishkama Bhakti

The Silent Flame That Illuminated the Path of the Devotee

In the vast constellation of saints and devotees drawn to Bhagavan Nityananda, few shone as quietly and luminously as Tulas Amma. She was not one for grand gestures or public recognition—hers was a life of inner fire, silent surrender, and unfathomable love for the Divine. And yet, Bhagavan Nityananda himself chose her as the living embodiment of two of the rarest and most exalted spiritual qualities—Vairagya (dispassion) and Nishkama Bhakti (desireless devotion).

From the outer view, her life may have appeared simple. But inwardly, she lived in the ceaseless presence of her Master. Every breath, every moment, every thought was steeped in Bhagavat Chintana—constant remembrance of Bhagavan. Her devotion was not transactional. She asked nothing of her Guru, not even liberation. She only loved, and in that pure, motive-free love, she became free.

“Tulas Amma has merged with the Sun.”

These were the words Bhagavan Nityananda uttered at the time of her Mahasamadhi. The “Sun” he spoke of was no mere metaphor—it was the Supreme Self, the blazing essence of Satchidananda—Existence, Consciousness, and Bliss Absolute.
To merge with the Sun is to become indistinguishable from the Light, beyond the cycle of birth and death, resting in the formless radiance of Truth.

The Silent Scribe of the Eternal

In her humility and depth, Tulas Amma became the chosen vessel through which Bhagavan’s teachings were preserved for future generations. She was no mere chronicler; she was a rishi in feminine form, whose mind was so purified and still that it could reflect Bhagavan’s mystical utterances with crystalline clarity. It was she who carefully gathered the sayings of Bhagavan Nityananda into what we now revere as the Chidakasha Geeta—a scripture of rare subtlety and power.

Originally compiled in Kannada, the Chidakasha Geeta was later translated into Marathi and English. But at its heart remains the voice of Tulas Amma—not loud, but piercingly clear, not elaborate, but utterly true. She alone could interpret Bhagavan’s enigmatic words because she did not listen through intellect; she listened through shraddha (reverence) and bhava (inner feeling), qualities rarely found in such measure.

The text itself carries Bhagavan Nityananda’s own preface, a silent testimony to the sacredness of the work and the scribe. That Bhagavan, who rarely wrote or spoke formally, offered an introduction to her compilation speaks volumes of her inner standing.

Atmaspuran – The Soul’s Resonance

Tulas Amma’s devotion flowed not only into scripture but into song. Her deep inner experiences found expression in the form of soul-stirring bhajans and stotras, later compiled into a sacred collection titled Atmaspuran, meaning “the resonance of the Self.” This wasn’t a book of poetry—it was a heart spilled open in divine longing, a bridge between the individual soul and the Supreme.

Atmaspuran was not hers alone. She lovingly included the compositions of four other deeply inspired devotees, showing that true spiritual greatness lies not in exclusivity but in inclusion. She never claimed ownership. She only shared. For Tulas Amma, all devotion belonged to the Guru, all merit to the Divine.

Her bhajans, still sung in many homes and ashrams, are not merely lyrical—they are portals. Each verse, steeped in surrender and spiritual fire, carries the seed of awakening for those who approach it with humility and faith.

A Saint Beyond Labels

Tulas Amma cannot be confined to one path. She lived the harmony of Jnana and Bhakti, of Dvaita and Advaita. Her mind was sharp enough to grasp the subtlest Vedantic truths, yet her heart overflowed with the sweetness of nama-smarana and Guru-bhakti. She knew the Absolute was formless, yet she bowed at the Lotus Feet of her form-filled Guru with tears of love.

In a world of spiritual ambition and self-assertion, Tulas Amma lived and died in anonymity, known only to those with the eyes to see. But to Bhagavan Nityananda, she was no less than a realised soul, one who had crossed the ocean of samsara through the boat of surrender.

Legacy Without Ownership

Tulas Amma belonged to that vanishing lineage of saints who saw spiritual knowledge not as personal achievement but as a sacred trust. She placed no copyright on her work, no nameplate on her merit. Everything she received from Bhagavan was offered back to him—and through him, to all of us.

Her life was her message:
Live in silence.
Love without desire.
Serve without pride.
Surrender without end.

Tulas Amma: The Radiance of Renunciation and Selfless Devotion

As the saint-poet Kabir once sang:

“Mera Mujh Mein Kuch Nahin, Jo Kuch Hai So Tera;
Tera Tujhko Somp Diya, Kya Laage Mera.”
(Nothing in me is mine; all that is, is Yours.
I offer to You what is already Yours—what then remains as mine?)

This immortal doha encapsulates the core of Tulas Amma’s inner life. Her surrender was not a philosophical idea, but a lived experience—complete, irrevocable, and luminous. Every action, every word, every silence of hers was steeped in the awareness that nothing belonged to her, not even her own self. There was no ‘I’ to claim, no desire to assert, no identity to uphold. Her offerings—poetic, spiritual, and sacred—were anonymously given, as if poured from the depths of a being that had merged completely with the Infinite.

In this way, she dissolved into pure Consciousness, and what remained was a silence that radiated grace, not a silence born of absence, but a silence of fullness, of one who has become the vessel of the Divine Will

Suvarna Paduka

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The Silent Legacy of Seva

Tulas Amma never considered her spiritual writings, her compositions, or even the ashram she established as her own. For her, they were acts of seva (selfless service), not achievements. The ashram she founded—Anand Mutt in Mangalore—was not run with administrative flair or institutional ambition. It stood on the unshakeable foundation of Shraddha (faith) in her Sadguru, Bhagavan Nityananda. She neither courted benefactors nor sought patronage. Her motto was not expansion, but purity—purity of purpose, purity of devotion, purity of the path.

To her, any commercial or strategic transaction in the spiritual realm would pollute its sanctity, turning spiritual service into the worldly enterprise. And so, she relied solely on the divine providence of her Guru, never once compromising the integrity of her path. As a result, the Mutt operated with minimal resources yet abundant inner wealth—a model of simplicity, detachment, and grace.

A Life Hidden in Silence, Revealed Through Devotion

It is this very renunciation—so deep, so radical—that perhaps explains why Tulas Amma remains largely unknown in public memory today. No biography, no detailed chronicle of her life, no effort at self-preservation. And yet, her contribution is vast—immeasurable in scope, priceless in essence. It was through her that the Chidakasha Geeta, Bhagavan Nityananda’s sublime spiritual utterances, were preserved for posterity. She did not just transcribe his words; she lived them, understood their subtlest vibrations, and rendered them accessible to seekers across paths—those of knowledge, devotion, and surrender.

She was the silent scribe of the Eternal, and though her name may be absent from title pages, the fragrance of her bhava (spiritual feeling) permeates every word of that scripture. Her identity remains in obscurity, but her presence pervades.

A Living Presence in the Shenoy Family

In our own Shenoy family, her memory is not archived in books, but enshrined in the heart. She was not just a spiritual guide; she was a member of our family, a presence we were privileged to host in our home. On the personal recommendation of Bhagavan Nityananda himself, her bhajans were adopted into our daily worship. Her photograph has a place on our altar—beside Bhagavan Nityananda—and she continues to receive our prayers and reverence. Her visits, her pilgrimages with us to Ganeshpuri, and her unassuming blessings left a mark that no historian could ever capture.

From our elders, we heard stories—not grand or embellished, but quietly luminous—of her devotion, her insights, and her absolute surrender to the Divine. These were not anecdotes but living teachings, passed on not through formal education but the intimacy of shared faith.

A Tradition of Humble Servants

In the early 1980s, at Kanhangad Ashram, I had the sacred opportunity to meet Smt. Saraswatibai Kamath and her daughter Sunanda, both close disciples of Tulas Amma. Saraswatibai was also the stepmother of Shri Mangalore Sanjeeva Kamath, the first to translate the Chidakasha Geeta into English. Following the same tradition as his Guru Ma, he too chose not to attach his name to the work. He was our neighbour—simple, gentle, and modest—and even in everyday interactions, one could sense the still depth of his spiritual inheritance.

In all of this—a Guru who spoke little but radiated the Infinite, a disciple who wrote without attribution, a translator who withheld even his name—we witness a lineage of egoless devotion, where the self has vanished, leaving only the Self.

The Testament of Her Greatness

There exists no institutional record of Tulas Amma’s life. No monuments, no conferences, no biographies. What exists is a transmission of the heart—a sacred, oral tradition passed from soul to soul, from bhakta to bhakta, from family to family. It is a testament not written in ink, but in inner transformation. And that, perhaps, is the most authentic legacy a saint can leave behind.

Tulas Amma did not seek to be remembered, and yet she is unforgettable.

She did not write her name, and yet her spirit shines through every syllable of the scriptures she preserved.

She lived without ambition, and yet her life uplifts.

She gave without owning, and yet her gifts remain.

She disappeared into silence, and from that silence continues to guide.

Tulas Amma with Shmt Saraswatibai and other devotees

A Glimpse into the Life of Tulas Amma

The story of Tulas Amma’s life, though not captured in perfect historical detail or strict chronology, unfolds like a sacred tapestry woven with threads of endurance, devotion, and transformation. It is a story less told through formal records and more through the lives she touched and the spiritual legacy she quietly left behind. This glimpse takes us through the phases that shaped her—her early years marked by innocence and strength, the pain of widowhood, the guiding light of her Guru, her compassionate role as a mentor to many women on the spiritual path, and finally, her sublime union with the Supreme Consciousness.

Roots in Katpadi – Early Years

Tulas Amma entered this world in the tranquil village of Katpadi, nestled in Udupi Taluka of Karnataka’s lush southern district. Born on the auspicious Sudha Dashami day in Kartika month (around 22nd October 1882), she was the first child of Ram Nayak and his wife. Her family belonged to the Gowda Saraswat Brahmin community, a lineage steeped in spiritual tradition and scholarship. Her father, Ram Nayak—also lovingly known as Timappa Nayak—was a devout man who deeply revered his Dharma Guru, Shree Bhuvanendra Swami of the Kashi Mutt. His spiritual fervor was matched by his practical knowledge as an Ayurvedic physician, having founded the clinic “Bhuvanendra Enterprises” as an homage to his Guru’s blessings.

As the only child for many years, and in the absence of a male heir, Ram Nayak raised Tulas Amma with a rare blend of love and fortitude, encouraging her to grow strong, fearless, and independent—qualities unusual for girls of her time. She was often described as a spirited tomboy, full of energy and courage. This early nurturing shaped her resilient character, one that would later withstand life’s harshest storms.

Her father’s spiritual discipline permeated the household. The Ramayana was a daily companion, its stories recited and reflected upon with reverence. Ram Nayak imparted to young Tulas Amma the transformative power of Namasmarana—the constant, loving repetition of Lord Rama’s holy name. He impressed upon her the idea that this divine name alone holds the key to eternal joy, transcending all worldly attachments and spiritual practices. These words became the bedrock of her spiritual life, a steady flame in the face of future darkness.

Early Marriage and Widowhood – Trials of the Heart

In keeping with the social customs of the time, Tulas Amma was married at the tender age of twelve to Dass Kamath, heir to a wealthy Kundapur family. The union, arranged as per tradition, brought her into a new world of privilege but also unforeseen challenges. Dass Kamath, though born into affluence, lacked discipline and direction, succumbing to a lifestyle of dissipation and poor choices. His indulgence in vices quickly depleted the family’s wealth, including the precious jewellery gifted to Tulas Amma by her father.

Despite this emotional turmoil and the collapse of material security, Tulas Amma’s devotion to her dharma as a wife remained unshaken. She silently endured her husband’s waywardness, drawing strength from her faith and her father’s teachings. Her spiritual practice, especially the chanting of Lord Rama’s name, became a refuge and an unbreakable anchor amidst the storms.

Tragically, her husband’s health declined rapidly, and by the time she was only nineteen, she was widowed—a status that, in her society, brought harsh social isolation and stigma. As per the rigid customs of the day, she was made to wear the plain white saree of widowhood and shave her head, symbolic of renunciation and social ostracism. Widows were often relegated to the margins, burdened by superstition and neglect.

The Turning Point: Return to Her Father’s Care and Spiritual Awakening

Witnessing the cruelty of these customs, Ram Nayak took immediate action to bring his daughter back into the protective sanctuary of their home. There, with deep compassion and wisdom, he began the delicate task of healing her wounded spirit. He rekindled her connection with spiritual discipline, encouraging her to resume regular rituals like Sandhyavandanam three times daily and to immerse herself in the sacred chanting of Lord Rama’s name. These spiritual practices were not merely rituals but lifelines that reconnected her with a deeper purpose beyond the pain of loss and societal rejection.

This return to spiritual discipline marked the true beginning of Tulas Amma’s inward journey. No longer just a dutiful daughter or a suffering widow, she embarked on a path of intense devotion (bhakti) and meditation (sadhana), gradually shedding the layers of worldly identity to realise her deeper Self.

The Blossoming of Devotion and Service

Over time, Tulas Amma’s life became a beacon for many women who sought solace, guidance, and spiritual growth. Her own experience of suffering transformed into compassionate service—a living example that devotion could transcend even the harshest circumstances. She inspired countless seekers through her teachings, devotional compositions, and the establishment of Anand Mutt in Mangalore, which became a spiritual haven nurtured by faith rather than material means.

Her writings and bhajans, filled with the fragrance of surrender and love, were shared anonymously, reflecting her inner renunciation of ego and attachment. She lived the very essence of the verse Kabir sang: that nothing is truly ours, and all belongs to the Divine. This humility and complete surrender infused her life and work, creating a silent legacy that still illumines the hearts of devotees.

The Culmination: Union with the Supreme Consciousness

Tulas Amma’s life journey culminated in the ultimate goal of every sincere seeker—the attainment of Purna Samadhi or Supreme Consciousness. She dissolved the boundaries of individuality, merging into the boundless ocean of Being itself. Yet, in this profound union, her light did not vanish but continues to shine silently through the devotional traditions she nurtured, the bhajans she composed, and the lives she transformed.

Thus, though the precise dates and details may remain scattered, the spirit of Tulas Amma’s life shines clear—a testament to the power of faith, surrender, and quiet service. Her story is less a chronicle of events and more a living experience, passed down in whispered reverence, inspiring generations to seek the same grace and truth she embodied.

Shree Tulas Amma

A New Beginning: Education and Empowerment at Hingne

On the 14th of June, 1896, in Pune, an extraordinary social reformer and visionary, Shree Dr. Dhondo Keshav Karve, fondly remembered as Maharshi Karve, established a pioneering institution—a “Home for Widows” coupled with a school dedicated exclusively to educating widowed women. Located in the small village of Hingne, this initiative was revolutionary in an era when widows were marginalized and deprived of educational and social opportunities. Maharshi Karve’s mission was bold and compassionate: to restore dignity, self-respect, and independence to widows through education and skill-building, thus challenging entrenched social stigmas.

This humble beginning would gradually evolve into the renowned Maharshi Karve Stree Shikshan Samstha, which became a beacon of women’s education and empowerment across India, transforming countless lives and breaking age-old barriers.

Ram Nayak’s Vision for Tulas Amma

Among the many families inspired by this movement was that of Ram Nayak, Tulas Amma’s father. A progressive and enlightened man for his time, Ram Nayak had always prioritised spiritual strength and inner growth for his daughter. However, he also recognised the vital role of formal education and practical knowledge in empowering a woman to rebuild her life, especially after the tragedy of widowhood.

Around 1906, when Tulas Amma was approximately 24 years old, Ram Nayak came to know of Maharshi Karve’s pioneering school at Hingne. Seeing the potential of this opportunity, he arranged for his daughter to be admitted. This decision was not just an act of practicality but a profound expression of faith—faith in the power of education to heal, transform, and elevate the human spirit.

Life at the Hingne School: Discipline and Learning

At Hingne, Tulas Amma entered a rigorous and supportive learning environment that was unlike anything she had previously experienced. The curriculum emphasised not only traditional subjects but also practical skills and moral education, designed to equip widows for independent living. Immersed in the study of Marathi and Sanskrit, she dedicated herself fully to learning, cultivating both intellectual discipline and spiritual insight.

For five years, she lived in the school’s hostel, far from her family and familiar surroundings—a courageous step for any woman of that time, especially a widow. Yet Tulas Amma thrived, her perseverance and humility allowing her to overcome the social stigma that still lingered outside the school walls. She successfully completed her matriculation, a significant achievement for a woman in the early 20th century, especially one emerging from the confines of widowhood.

Return to Mangalore and Commitment to Education

In 1912, Tulas Amma returned to her hometown of Mangalore, armed not only with academic qualifications but also with a renewed sense of purpose and confidence. The education she received had broadened her horizons and given her the tools to serve her community in meaningful ways.

To sustain herself and to continue contributing to society, she began teaching young girls, opening the doors of knowledge and opportunity for the next generation. Her role as an educator was not merely a profession but a sacred mission—uplifting others through the gift of learning, especially girls who, like herself, faced many social challenges.

During this pivotal phase of her life, she also faced the sorrow of losing her beloved father, Ram Nayak. Though he had passed away, his teachings—the strength of character, unwavering faith, and the value of education—remained her guiding light. His legacy lived on through her actions, as she embodied the principles he had instilled.

This chapter of Tulas Amma’s life underscores a remarkable journey—from the depths of societal marginalisation to a path of empowerment and service, made possible by the vision of reformers like Maharshi Karve and the unwavering support of her father. It is a testament to how education and spiritual resolve can transform individual lives and, by extension, entire communities.

Shri Karva honoured with Bharat Ratna by the President of India

A letter written by Shree Maharshi Karve thanking them for the birthday wishes

Kala Sadhu – Bhagavan Nityananda

Kala Sadhu’s Rise and Tulas Amma’s Spiritual Path

In the early 1920s, along the serene coastal belt of Karnataka, particularly around the bustling city of Mangalore, rumours began to circulate about a remarkable figure known simply as the Kala Sadhu. This mysterious young ascetic, tall and lean, with a dark complexion and a simple, barefoot way of life, attracted attention for his unconventional behaviour: climbing trees, distributing sweets to children, and wandering freely without concern for social norms. While many dismissed him as eccentric, others perceived a profound spiritual presence that defied ordinary understanding.

Word of this enigmatic Sadhu’s wisdom and compassion quickly spread, drawing people from all walks of life. They sought his blessings, healing, and guidance, sensing in him the power of divine intervention. Over time, the Kala Sadhu’s reputation blossomed, and he came to be known reverently as Swami Nityananda. Among his earliest and most devoted followers were Tulas Amma and the group of women who had accompanied her in search of spiritual truth.

Despite his growing fame, Bhagavan Nityananda remained elusive. His movements were unpredictable, and it was often difficult to find him, as he moved through towns and villages without a formal residence. This impermanence was part of his ascetic way, a deliberate renunciation of worldly attachments.

Tulas Amma’s Early Discipleship and Initiation

At this time, Tulas Amma was living in a rented house in Mangalore, a residence owned by a prosperous gentleman named Basti Shanbaugh. This arrangement came upon the direct instructions of Bhagavan, who foresaw the importance of this stable environment for her spiritual practice.

One day, Bhagavan Nityananda himself visited Shanbaugh’s home. It was during this meeting that he performed Netra Diksha (a sacred initiation involving the opening of the “third eye”) on Tulas Amma, marking a significant milestone in her spiritual journey. Along with this initiation, he imparted subtle but profound spiritual instructions, tailored to her readiness and deepening devotion.

By then, Tulas Amma had already taken formal renunciation upon herself. She practised Namasmaran—the continual chanting of Lord Rama’s holy name—a powerful spiritual tool she had cultivated as a daily discipline. Importantly, she had also developed an unshakable surrender to her Guru, the essential foundation for true spiritual progress according to Bhagavan’s teachings.

The combination of these practices and her heartfelt surrender created a fertile ground for the blossoming of her spiritual growth. Though their meetings were rare and often brief, Bhagavan’s grace flowed continuously, guiding her through the invisible realms of awakening.

Social Challenges and the Role of Women

In those days, society in coastal Karnataka—and indeed much of India—placed strict limitations on women’s access to spiritual teachings, especially from saints and wandering ascetics. For a widow like Tulas Amma, her devotion and boldness were often met with suspicion, criticism, and even ostracism by relatives and neighbours.

Yet, these challenges did not deter her. On the contrary, they strengthened her resolve and deepened her faith. To her, Bhagavan Nityananda was not only her spiritual beacon but also a saviour who uplifted her beyond the social constraints that sought to bind her.

Recognising her spiritual maturity and unwavering dedication, Bhagavan gave Tulas Amma a rare honour: he authorised her to accept disciples. This was exceptional, for among all his followers, she was the only one permitted to initiate others on the path of renunciation and devotion.

Establishing Anand Mutt: A Women’s Ashram

As Tulas Amma’s circle of spiritual seekers expanded, the need for a dedicated space for women to practise and grow spiritually became evident. She approached Bhagavan with a heartfelt request to establish an ashram—a sanctuary for spiritual training and meditation exclusively for women.

Samadhi of Tulas Amma at Anand Math, Managudda, Mangalore, Karnataka

Initially, Bhagavan was hesitant. He cautioned her that managing such an institution would be like “having lice in one’s hair”—a metaphor highlighting the constant vigilance and care required to maintain harmony and discipline in a communal spiritual home.

However, Tulas Amma’s insistence, motivated by the practical needs for shelter, safety, and privacy for women aspirants, moved Bhagavan to relent. He gave her clear instructions to set up the ashram on Managudda hill, a serene and spiritually conducive location, and to name it Anand Mutt (Abode of Bliss).

The chosen building was in poor condition, once owned by a vermilion merchant and now dilapidated. But under Bhagavan’s guidance, Tulas Amma learned to transform the space according to the principles of Ashram Dharma—the disciplined yet nurturing code of conduct that sustains a spiritual community.

Spiritual Practice and Creative Output

For the first year at Anand Mutt, Bhagavan instructed Tulas Amma to maintain mauna—silence—as a powerful tool for deep meditation and introspection. This was a period of intense inner purification and spiritual crystallisation.

During this time, Tulas Amma composed many bhajans, devotional songs pouring spontaneously from the depths of her soul, and began compiling the Chidaksha Geeta, a poetic and philosophical work that captured the essence of Bhagavan’s teachings.

Despite austere living conditions, her spiritual power and insight grew rapidly. Under Bhagavan’s direct supervision, her Kundalini Shakti (spiritual energy) was awakened and guided to merge with Shiva—the symbol of pure consciousness—culminating in her own realisation of Supreme Consciousness.

Recognising this transformation, Bhagavan lovingly gave her the name Anandi, meaning “blissful one,” acknowledging her attainment of the highest spiritual state.

Role as Spiritual Guide and Devotee

Although a realised master in her own right, Tulas Amma remained deeply humble and devoted to Bhagavan. She spent her days in service—teaching seekers, conducting Yogabhyas (yoga practices), leading Satsangs (spiritual gatherings), and composing hymns that exalted her Guru’s greatness.

Her bhajans, collected in the volume Atmaspuran (“Spontaneously from the Soul”), became beloved devotional staples among Bhagavan’s devotees. Families such as the Shenoys were especially encouraged by Bhagavan to sing these bhajans as a way of connecting with his divine presence in daily life.

In time, Tulas Amma initiated several women disciples, including Subhadra and Saraswatibai, into the path of Shakti worship—the sacred path of divine feminine power. Saraswatibai’s daughter, Sunananda, recalled Tulas Amma’s teaching of a unique Prana control technique, emphasising breath drawn from the Ajna Chakra (the “third eye”), a method considered safer and more effective than conventional Kundalini Yoga. This underscored the vital importance of Guru Krupa (the Guru’s grace) in protecting and nurturing spiritual aspirants.

The Chidaksha Geeta and Legacy

Perhaps Tulas Amma’s greatest spiritual contribution was her work to compile and systematise Bhagavan Nityananda’s teachings. Bhagavan often conveyed his wisdom through parables, metaphors, and subtle hints, making it challenging for many to grasp fully.

With her deep spiritual insight and experience, Tulas Amma acted as a decoder and custodian of these teachings, organising them into the Chidaksha Geeta, which received Bhagavan’s explicit approval for publication. This work remains a vital resource for devotees and seekers, preserving the essence of Bhagavan’s profound spiritual legacy.

Final Years and Mahasamadhi

After many years of spiritual work, teaching, and travel, Tulas Amma’s own spiritual journey reached its consummation. In 1944, she took Mahasamadhi—the conscious departure from the physical body, signifying the union of the individual soul with the Divine.

Bhagavan, who was in Ganeshpuri at the time, poignantly declared, “Tulas Amma has merged in the Sun,” symbolising her complete absorption into the supreme light of consciousness. To her family and devotees, he later said, “Tulas Amma has seen the sun,” a cryptic yet profound way of affirming her attainment of the highest spiritual enlightenment.

Personal Connection and Continuing Influence

From the user’s childhood, the influence of Tulas Amma was ever-present through the bhajans recited daily in their home—an enduring link to the spiritual heritage of Bhagavan Nityananda. Encouraged by Bhagavan himself, these devotional songs became a living tradition, binding devotees to the Guru’s presence.

Years later, the user was blessed to connect with Smt. Hemlata Sudhakar Joshi, who dedicated herself to translating these bhajans into English. This act of service opened a new channel for English-speaking devotees worldwide to access Tulas Amma’s devotional heart. When Hemlata Joshi merged into Shree Sadguru on 1st October 2016, it marked the completion of another cycle of devoted service within this spiritual lineage.

She hails from an illustrious family of the Nimonkar lineage, whose name is mentioned in the Sai Sat Charitra, the official biography of Shree Sai Baba. Her grandfather was a direct disciple of Shree Sai Baba, and during his childhood, Baba honoured her father with a shawl. Later, Baba instructed her grandfather to hoist the flag on Dwarkamai on Ram Navami day, marking a significant moment of devotion in their family’s spiritual history.

This honour is still bestowed upon the Nimonkar family to this day, with her brothers attending the ceremony every Ram Navami, continuing the cherished tradition that began with their grandfather’s devotion to Shree Sai Baba.

Hematai, as she was affectionately known, lived in Pune with her husband. A gifted scholar, she was proficient in Marathi, Sanskrit, and English. Throughout her life, she wrote numerous books, articles, poems, and bhajans, and also translated several works between English and Marathi. Her writings covered a wide range of spiritual topics, including the lives and teachings of Shree Swami Samartha, Shree Shankar Maharaj, Shree Mahavatar Babaji, Shree Sai Baba, and Shree Paramhansa Yogananda.

The English translation of the hymns and bhajans written by Tulas Amma is available as an eBook, and the link can be found below.

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