Shree Shaligram Swami (Bhagavan Nityananda) and Shree Swamisut (Swami Samartha)

Shree Swamisut and Shree Shaligram Swami

What Shree Swamisut was to Swami Samartha, Shree Dayananda Shaligram Swami was to Bhagavan Nityananda. Just as the divine Leelas of Swami Samartha and Bhagavan Nityananda bear striking similarities, so do the lives of these two devoted disciples. The parallels between Swamisut and Shaligram Swami make their stories particularly fascinating to study and reflect upon.

Introduction

Having been trained in research as part of my doctoral work, I have approached my studies of the spiritual traditions surrounding Bhagavan Nityananda and Swami Samarth with an intention not merely devotional recollection but also a sincere attempt to understand the deeper patterns within their Avatarkarya.

In the course of my research into the Avatarkarya of Bhagavan Nityananda and Swami Samarth, I was drawn toward a line of inquiry that, to the best of my knowledge, had not been systematically explored before. While the lives and teachings of these two great Mahavatars have been the subject of devotion and study for many decades, certain remarkable parallels within the lives of their closest disciples, and theirs, have remained largely unnoticed.

This study gradually led me to examine the lives of Shaligram Swami and Swami Sut Maharaj, two extraordinary disciples whose devotion and spiritual destiny were intimately connected with their respective Gurus. As the events in their lives were carefully observed and placed side by side, a striking pattern began to emerge. Such a parallel invites deeper reflection on the mysterious ways in which the Sadguru conducts His divine work.

It must be clearly stated, however, that the purpose of this study is not to compare spiritual greatness or to suggest any hierarchy among these exalted beings. In the realm of the Sadguru, such comparisons have no meaning. The objective of this exploration is rather to highlight a deeper spiritual truth—that the Guru Tattva is One.

The Supreme Consciousness, out of its infinite compassion for humanity, manifests upon the earth in various forms, at different times and places, guiding seekers according to their needs and capacities. Though the outer forms may appear different, the essential principle of the Guru remains the same, expressing itself through diverse personalities and divine missions.

Viewed from this perspective, the lives of Shaligram Swami and Swami Sut Maharaj offer a rare opportunity to glimpse the subtle working of that one Guru principle. Their devotion, their surrender, and the course of events in their lives appear to reflect the mysterious orchestration through which the Sadguru prepares and employs chosen instruments in the unfolding of the divine plan.

This study therefore attempts to present these parallels not as coincidences, but as expressions of the deeper unity that underlies the traditions of Bhagavan Nityananda and Swami Samarth, revealing how the one Guru Tattva continues to guide, protect, and uplift humanity through different forms across time.

Bhagavan often remarked that events in the world unfold through the interplay of Kal (destiny or the ordained course of events), Vel (the appropriate time), and Yog (the alignment of circumstances). These three factors govern the manifestation of happenings in the world. When Kal ripens, Vel arrives, and Yog aligns, events inevitably take shape according to the unseen order that governs creation.

Yet, Bhagavan also hinted at a deeper truth. While ordinary beings are subject to the workings of Kal, Vel, and Yog, a Sadguru stands beyond their limitations. Established in the Supreme, the Sadguru has the subtle power to harmonise destiny, timing, and circumstance, bringing them together when required so that events unfold in accordance with the divine will and the larger cosmic plan. In this way, what appears to us as coincidence or chance is often the quiet orchestration of grace, where Kal, Vel, and Yog are brought into perfect alignment for the fulfilment of a higher purpose.

In the course of my study, I began to notice how the Sadguru works through subtle and unseen means to align Kal, Vel, and Yog to facilitate the divine purpose. During my research into the lives and work of Shaligram Swami and Swami Sut Maharaj, the events in their lives were studied more closely, and a remarkable pattern began to emerge. It appeared that the course of their lives was not shaped by ordinary circumstance, but was quietly directed in accordance with a higher design. Each incident, each turning point, and even the timing of their departure seemed to unfold in perfect alignment with the divine plan associated with the mission of their respective Gurus.

Gradually, it became evident that their appearance on this earth had a definite spiritual purpose within the larger Avatarkarya of the Sadguru. The unfolding of their lives, their service to their Gurus, and the circumstances surrounding their withdrawal from the physical body all reflected the mysterious working of that divine orchestration through which the Guru accomplishes His work in the world.

Early Days

It is said that Shaligram Swami took diksha at Narayan Swami Ashram, where he was given the name Dayananda Saraswati. However, his pre-monastic name remains unknown. My mother once offered him sweets made with homemade ghee. He remarked, “Mother, I don’t like sweets made with ghee. In my childhood, in the Deewan family of the King of Mysore, everything was made with ghee. So much so that I lost the taste for it.” Little is known about his early life, including details about his parents or place of birth.

Swamisut, on the other hand, was known as Haribau before he embraced monastic life. He was born into the Khot family in the village of Itiya, Ratnagiri. Coming from a prosperous family, Haribau received a good education, eventually bringing him to Bombay (Mumbai) for higher studies. After completing his education, he secured a job with the Bombay Municipality.

Haribau befriended Gajanan Khatri during his work, and the two decided to venture into business together. They started trading opium (in Britishrag there was no restriction) in the wholesale market, buying stock and selling it through auctions. Unfortunately, the business suffered significant losses. Having borrowed money from a lender, they soon found themselves trapped in debt. In those days, banks were rare, and loans were typically taken from wealthy moneylenders who were merciless toward defaulters.

Unable to face the lender’s potential insults and wrath, the two friends began avoiding their homes. Desperate for help, they approached Laxman Pandit, the head priest in Govindrao’s household, and sought his assistance. Haribau and Khatri offered Laxman a partnership in their business, promising to share profits if he stood as their guarantor. They hoped that with his help, they could repay their debts once their goods were sold at a profit.

However, Laxman Pandit was also struggling financially, having incurred losses in his own business of selling grass. He was fervently praying for a miracle to resolve his troubles. Despite his hardships, Laxman agreed to accompany Haribau and Khatri to the moneylender and stand as their guarantor, hoping for a turnaround in all their fortunes.

The Story of Govindrao

As mentioned earlier, Laxman worked as a priest in the household of Govindrao, a Mumbai resident. Govindrao employed a Kanojia Brahmin cook. One day, the cook found himself in urgent need of money but was unable to secure help from anyone, including his employer.

Govindrao and his cook decided to go on a pilgrimage. Their journey brought them to Gangapur, where Govindrao performed penance. During his meditation, he received divine instructions from Lord Dattatreya: “You must go to Akkalkot, where I have manifested. Your desires will be fulfilled.”

The very next day, Govindrao and the Brahmin cook travelled to Akkalkot to take Swami Samartha’s darshan. Both were deeply impressed by Swami’s divine presence and decided to stay for a few days to serve him. The cook prepared meals daily, which Govindrao offered to Swami Samartha. The cook, overwhelmed by Swami’s aura, began to see him as none other than Lord Dattatreya himself. Troubled by his financial worries, he silently prayed to Swami Samartha for help.

One day, as the cook presented a plate of food to Swami, he received an unusual command:
“Take this plate to the masjid at the village outskirts. There, you will find a fakir and his dog. Offer the food to them.” Trusting Swami’s words, the Brahmin carried the plate with faith and devotion. At the masjid, he met the fakir and his dog. The fakir immediately recognised him and said, “Ah! Swami has sent you. Hand over the plate.”

The fakir and the dog ate the meal, leaving only a few vadas and some kheer. He returned the plate to the Brahmin, who brought it back to Swami Samartha. Swami then instructed both Govindrao and the cook to eat the leftovers. The cook, without hesitation, consumed the remaining food, while Govindrao hesitated, uncomfortable with the idea of eating food touched by a Muslim. Swami, observing this, remarked:
“Your devotion is still weak. You need to engage more in seva.”

To the cook, Swami said:
“Go to Mumbai! There you will receive ten thousand rupees.” He also gave Govindrao a pair of Padukas, instructing him to perform puja and return to Mumbai.

The Miracle

Upon returning to Mumbai, the cook was puzzled about how Swami’s words would come true. He thought, “Swami blessed me with ten thousand rupees, but I have no means to earn or receive it. From where will it come?” Despite his doubts, his faith in Swami remained unshaken. Days turned into weeks as the cook wandered the streets of Mumbai, hoping to find the money somewhere, perhaps dropped by a wealthy passerby.

Meanwhile, in another part of Mumbai, a wealthy merchant named Mr Bhatia had passed away. To honour his memory, his widow decided to distribute alms to the poor. She set aside ten thousand rupees, intending to give it to the first Brahmin who passed her house. As fate would have it, the Brahmin cook happened to walk by her house. Seeing him, the widow handed him a packet. When he opened it, he was astounded to find exactly ten thousand rupees, just as Swami Samartha had foretold! Overwhelmed with gratitude, the cook thanked Swami for making the impossible happen. This miraculous event deepened his faith, and he became an unwavering devotee of Swami Samartha.

The Fait Accompli

Kanojia Brahmin shared his remarkable experience with Laxman Pandit. Deeply inspired, Laxman made a vow: if his debt was cleared within eight days, he would visit Akkalkot to have Swami Samartha’s darshan.

Soon after, Laxman signed a guarantee bond, assuring the lender that he would repay the dues within three days. Along with his two friends, Haribau and Khatri, he returned home. Laxman narrated Kanojia Brahmin’s miraculous experience, describing how Swami Samartha’s grace had saved him. He expressed his hope that the same grace would relieve them of their financial troubles.

For seven days, nothing changed, and the three friends waited anxiously, clinging to their faith. Then, on the eighth day, a miracle unfolded. Ishwar, a representative of the broker Giridhilal who had assisted them in auctioning their goods, began searching for Laxman Pandit. Mistaking Ishwar’s visit as a potential confrontation with a defaulter, Laxman hid, avoiding him at all costs. After several unsuccessful attempts to meet Laxman, Ishwar went to the municipal office and found Haribau instead. He informed Haribau that Laxman had earned a profit of two thousand rupees from his recent business transactions and that Ishwar had been trying to deliver the money to him.

Overjoyed, Haribau contacted Gajanan Khatri and Laxman. Together, the three friends met the broker and collected the money. They immediately proceeded to the moneylender and paid off their debts in full. Freed from their financial burdens exactly as Laxman had prayed, the three friends resolved to fulfil their promise. They decided to journey to Akkalkot without eating any food until they had Swami Samartha’s darshan. Thus, their meeting with their Sadguru became a fait accompli—a destined and inevitable event.

The Encounter with the Master

Haribhau Khot, Gajanan Khatri, and Laxman Pandit took a fifteen-day leave and journeyed to Akkalkot to seek the darshan of Swami Samartha. Upon reaching Akkalkot, they learned that Swami was at the king’s palace, resting after a meal. As Cholappa, one of Swami’s attendants, carried Swami’s partially finished food plate back, Haribhau eagerly begged for a portion of the food sanctified by Swami. With deep reverence, Haribhau consumed it as prasad. The three friends then entered the palace and had Swami Samartha’s darshan. To their amazement, Swami spoke directly to them “You started a business and suffered a loss. You took a vow and made a profit. Now go away.”

Overwhelmed with joy and surprise at Swami’s omniscience, the trio decided to stay overnight. However, the next morning, they discovered that all their belongings had been stolen. Frantically searching for them, they found no trace of the lost items. When they visited Swami again to report the theft, he calmly responded, “What happens, happens for good.” Turning to each of them, Swami offered specific instructions to them. To Haribhau:

• “Guru Brahma, Guru Vishnu, Guru Devo Maheshwara. Guru Sakshat Parabrahma, Tasmai Shri Gurave Namaha.”
  • This verse, a well-known mantra, emphasises the Guru’s role as the embodiment of the entire cosmos and the Supreme Reality. The Guru is seen as the trinity:
    1. Brahma: The creator, representing the Guru as the initiator of spiritual wisdom and the remover of ignorance.
    2. Vishnu: The sustainer, symbolising the Guru’s nurturing guidance on the spiritual path.
    3. Maheshwara (Shiva): The destroyer, indicating the Guru’s power to annihilate ignorance, ego, and attachment.
    4. Parabrahma: The ultimate, formless reality, beyond all creation and dissolution.

    By saluting the Guru, Haribhau is reminded that the Guru is not just a person but the direct manifestation of the divine principle guiding all beings toward liberation.

  To Khatri:

  “Akashat Patitam Toyam, Yatha Gachati Sagaram. Sarvadeva Namaskarah, Keshavam Pratigachati.”

  This verse draws from Vedantic and devotional traditions, using a metaphor to convey unity and the omnipresence of the divine:

  1. “Akashat Patitam Toyam” compares rain falling from the sky to the ultimate surrender and flow of devotion.
  2. “Yatha Gachati Sagaram” illustrates that all water eventually finds its way to the ocean, symbolising how all paths of devotion and reverence ultimately lead to the Supreme Being.
  3. “Sarvadeva Namaskarah, Keshavam Pratigachati” teaches that all acts of worship, regardless of the form or deity, reach the Supreme Reality, here referred to as Keshava (Krishna/Vishnu).

  By chanting this to Gajanan Khatri, Swami reinforced the principle of non-duality and universality in worship, encouraging inclusivity and the realisation that all spiritual efforts are directed toward the One Truth.

  Laxman Pandit:

  “Idam Shivam, Idam Shivam, Idam Eva Shivam, Idam Eva Shivam.”

  This chant focuses on the principle of Shiva, representing auspiciousness, purity, and the ultimate state of consciousness. The repetition underscores:

  1. “Idam” (This): The immediate, present moment, reality as it is.
  2. “Shivam” (Auspiciousness): The inherent divinity and sacredness in all creation.

  By repeating and affirming, “This is Shiva, this is Shiva, this alone is Shiva,” Swami reminds Laxman Pandit of the non-dual truth—that all existence is inherently divine and that realising this brings liberation. It points to the need for perceiving the sacred in the mundane and awakening to the eternal truth within oneself.

  Through these recitations, Swami offered teachings tailored to the spiritual dispositions of the individuals:

  • • Haribhau: Emphasising the sanctity and divine embodiment of the Guru. For Haribau, Sadguru was the ultimate and his path was of total unconditional surrender to Sadguru.
    • Gajanan Khatri: Highlighting the universal nature of devotion and the unifying essence of divinity.
    • Laxman Pandit: Directing toward the non-dual realisation that the divine pervades everything.

  Swami’s divine will had orchestrated the meeting of Govindrao, Kanojia Brahmin, Haribhau, Khatri, and Laxman to awaken Haribhau’s intense desire for surrender.

Swami Samarth further shaped the spiritual lives of his devoted followers through a remarkable declaration addressed to them:
“Haribau, you are Hanuman. You are Gajanan. You are Shambo and Lakshman; you are Rama. In this way, I have bound the three of you to Me.”

Through these words, Swami Samarth was not merely offering praise, but was revealing the deeper spiritual identity and destiny of his disciples. By invoking the sacred figures of the Ramayana and the divine manifestations associated with them, he was indicating the qualities they were expected to embody in their spiritual lives.

In particular, by addressing Swami Sut Maharaj (Haribau) as Hanuman, Swami Samarth was pointing to the highest ideal of Guru–bhakti and unwavering service. Hanuman stands in the spiritual tradition as the perfect example of a devotee whose entire existence was dedicated to Rama. For Hanuman, there was no separate identity, ambition, or purpose apart from serving his Lord.

In the same way, Swami Samarth was shaping Haribau’s path by giving him a living spiritual archetype to follow. Just as Hanuman remained forever at the feet of Rama—alert, devoted, and completely surrendered—Haribau too moulded his life around the lotus feet of his Sadguru. His thoughts, actions, and aspirations became inseparable from the will and presence of his Guru.

Thus, Swami Samarth was not only guiding his disciples but also defining their spiritual roles within his divine mission. By binding them to himself through these sacred identities, he ensured that their lives would unfold in perfect alignment with the deeper purpose of the Guru’s work in the world.

For Haribau, this instruction became the guiding principle of his life. Like Hanuman before Rama, he remained steadfastly at the feet of his Sadguru, embodying the spirit of absolute devotion, humility, and service that ultimately transformed him into Swami Sut Maharaj

The three friends had brought 300 rupees from their recent profit, intending to offer it to Swami. However, Swami cryptically said, “Go now and return with a white-white thing.” Confused, Haribhau sought clarification. Swami simply extended his feet, leading Haribhau to realise later that he was being asked to bring silver Padukas (footprints).

Among the fruits they had brought from Mumbai, Haribhau offered Swami a banana, peeling it with great care. Swami, however, grew angry and remarked, “You have been bitten; go behind the well and eat it.” Though they didn’t understand the meaning, Swami’s attendants assured them that this, too, was a blessing. After offering Naivedya (food offering) to Swami, the trio returned to Mumbai. Upon his return, Haribhau found himself consumed by a longing for Swami’s grace. His thoughts constantly revolved around Swami, and his yearning grew deeper.

The words of Swami Samarth left an indelible impression on Haribau, who later came to be known as Swami Sut Maharaj. Through the teaching embodied in the mantra “Guru Brahma, Guru Vishnu, Guru Devo Maheshwara…”, Haribau understood that the Guru was not merely a revered teacher but the very embodiment of the Divine. The Guru was the source of creation, the sustainer of spiritual life, the destroyer of ignorance, and ultimately the living presence of Parabrahman.

This realisation profoundly shaped Haribau’s spiritual outlook. For him, the Sadguru became the ultimate refuge and the sole guiding principle of life. Once he grasped the sanctity and divine embodiment of the Guru, his path naturally evolved into one of complete and unconditional surrender. In his understanding, there remained no higher pursuit, no greater goal, and no separate identity apart from the Guru.

From that moment onward, Haribau’s life was directed entirely toward the service and remembrance of his Sadguru. Every action, every thought, and every aspiration was offered at the Lotus Feet of the Guru. The ordinary distinctions between personal life and spiritual life began to dissolve, for he perceived that the Guru alone was the doer, the guide, and the ultimate destination.

Such surrender was not merely an expression of devotion; it was the foundation of his spiritual transformation. By placing everything—his possessions, his ambitions, his ego, and even his very sense of self—at the Guru’s Feet, Haribau allowed the grace of the Sadguru to work freely through him. In this way, his life gradually became an instrument of the Guru’s will.

This attitude of total offering paved the path for Haribau’s evolution into Swami Sut Maharaj. His devotion exemplified the highest ideal of the Guru–disciple relationship, where the disciple holds nothing back and entrusts everything to the Sadguru, knowing that in surrendering completely to the Guru, one ultimately merges with the very source of divine truth and liberation.

Following Swami’s instruction, he used 200 rupees of the remaining money to craft silver Padukas. Along with his two friends, he returned to Akkalkot. When Haribhau presented the Padukas to Swami, the Master immediately slipped his feet into them. Swami wore these Padukas for fourteen days, greatly sanctifying them.

On the fifteenth day, Swami declared, “This is my Atmalinga. I will not give it to anyone.” He then called Haribhau close and said, “Abandon your occupation and become my son. On the ocean shore, build a fort and hoist my flag atop it.” Swami then took the Padukas, touched them to his face, arms, and entire body, and finally placed them on Haribhau’s head. Overwhelmed, Haribhau felt an indescribable joy. Swami Samartha lovingly gave him the name Swamisut.

Shree Dayanand Saraswati’s Encounter with Bhagavan Nityananda

Dayanand Saraswati once lived for a short time at the ashram of Narayan Guru. Seeking deeper spiritual growth, he embarked on the Narmada Parikrama—a sacred circumambulation of the Narmada River. This arduous pilgrimage, lasting three years, three months, and thirteen days, requires devotees to remain on the river’s banks, never crossing it or its tributaries, depending solely on the grace of the river for sustenance.

While walking along the riverbank, Dayanand was suddenly approached by a dark monk clad only in a loincloth. The monk commanded, “Come to Ganeshpuri immediately. I am waiting for you.” Before Dayanand could respond, the monk vanished as mysteriously as he had appeared.

Unfamiliar with Ganeshpuri, Dayanand was puzzled but felt a deep pull to follow the divine instruction. Changing his course, he travelled for days until he finally reached Ganeshpuri. There, in Vaikuntha, the abode of Bhagavan Nityananda, he recognized the same dark monk who had appeared to him on the Narmada’s banks.

Prostrating at Bhagavan Nityananda’s lotus feet, Dayanand surrendered completely. Bhagavan smiled and said, “Your name is Shaligram. Where Shiva and Vishnu meet is Shaligram.”

Bhagavan Nityananda revealed the spiritual identity of his disciple Shaligram Swami, who was earlier known as Dayananda Saraswati. Recognising the deeper spiritual nature within him, Bhagavan declared, “From today, you will be called Shaligram.”

The name itself carried profound significance. In the sacred tradition of Hinduism, the Shaligram is revered as a divine symbol representing the presence of Vishnu, while its deeper philosophical understanding also connects it with the all-pervading consciousness that transcends distinctions between Shiva and Vishnu. By giving him this name, Bhagavan indicated that Shaligram Swami would embody the harmonious union of these two great divine principles. As Bhagavan himself explained, “Shaligram is a manifestation of Shiva and Vishnu. Both these will be your manifestation.”

On another occasion, Bhagavan further revealed the spiritual stature of his disciple by saying, “Mahul Ashram is Shivpuri, and Shaligram is Neelkantha.” By associating the Ashram with Shivpuri, a sacred abode of Shiva, and describing Shaligram as Neelkantha, the epithet of Lord Shiva who absorbed the cosmic poison for the welfare of the universe, Bhagavan was pointing toward the role of Shaligram Swami as a spiritual force capable of bearing and transforming the burdens of the world through tapas, devotion, and service.

Following the guidance of his Guru, Shaligram Swami dedicated himself to spiritual practice and the upliftment of the devotees around him. One of the practices he actively encouraged was the chanting of the sacred mantra “Shree Ram Jai Ram Jai Jai Ram.” Through this continuous remembrance of the Divine Name, he inspired seekers to cultivate devotion, inner purity, and spiritual discipline.

Shaligram Swami also organised devotional gatherings and utsavs dedicated to the village deity, Hanuman, the eternal symbol of unwavering devotion and selfless service to the Divine. In doing so, he reinforced the ideal of bhakti rooted in humility and surrender, an ideal that reflected the very essence of the Guru’s teachings.

Through these acts, Shaligram Swami carried forward the spiritual impulse imparted by Bhagavan Nityananda, becoming an instrument through which devotion, discipline, and the remembrance of the Divine Name continued to flourish among the devotees.

In Mumbai 

In Mumbai, both Shaligram Swami and Swamisut were instructed by their Sadguru to make the city their Karmabhoomi. Shaligram Swami climbed the hill at Mahul, now a restricted area under Bhabha Atomic Energy, where he undertook intense penance (tapas) for two years. At the hilltop, a perennial stream of pure water flowed, which became his sole sustenance. His austere tapas caused his body to bloat, appearing like a water bag. After two years, when he descended the hill, his swollen body could not balance, and he rolled down the slope. A kind-hearted Marwari man found him, cared for him in his home, and helped him recover.

After regaining his strength, Shaligram Swami moved towards Pune, staying in railway tunnels between Lonavala and Khandala, including one marked “Tunnel 14.” Here, he saved a man from a tiger. Later, he moved to the Haji Malang area, historically associated with monks of the Navnath sect. Before the advent of Islam, this area was known as Malang Baba in honour of Machendranath, the first Guru of the Nath Sampradaya and Guru of Gorakshanath.

At Haji Malang, Shaligram Swami stayed briefly with a Muslim family whose daughter was mute. She pleaded in silence to speak, and Shaligram Swami gave her holy water from his Kamandalu. Miraculously, she began speaking, and news of this spread. To avoid attention, Shaligram Swami left and went to Ganeshpuri, where Bhagavan Nityananda welcomed him with great love. After a short stay, Bhagavan instructed him to establish an ashram in Mahul, a small, impoverished fishing village.

At Mahul, Shaligram Swami meditated beneath a tree, awaiting guidance. A villager offered him a dilapidated house, which he gratefully accepted as his Guru’s will. Despite its condition, he began conducting bhajans and pooja, drawing villagers together with his melodious voice and instilling devotion in their lives. A small Hanuman temple at the village entrance also became a venue for bhajans. Bhagavan Nityananda often sent devotees from Ganeshpuri to Mahul, declaring, “Mahul is Shivpuri. There you shall find Neelkanth,” revealing that Shaligram Swami embodied Lord Shiva’s presence.

In time, Mookambika and Lord Ganesh were enshrined at the ashram, and Bhagavan manifested as Nityanandeshwar. Shaligram Swami’s ashram became a sanctuary for the suffering, offering solace, healing, and spiritual upliftment. Under his guidance, the village prospered, and the ashram became a hub of Bhagavan’s grace.

Swamisut, another devoted disciple, also followed his Guru’s command. After receiving silver Padukas from Swami Samarth, he and his friends rested under a large peepal tree. That night, they witnessed Swami Samarth brandishing his stick and commanding, “Go away! My children are sleeping here!” A glowing ball of light emerged from the tree and vanished. The next morning, Swamisut approached Swami Samarth and massaged his feet. At that moment, Swami imparted the secret essence of yoga and gifted Swamisut his ochre kafni and staff, instructing him to renounce worldly possessions.

Back in Mumbai, Haribhau (Swamisut) renounced all his wealth, despite his wife Tarabai’s protests. Even her cherished mangal-sutra was not spared, symbolizing total surrender. Donning the ochre robe and carrying a tambura, Swamisut roamed the streets, singing bhajans and serving others in his Guru’s name. For three years, he wandered with Tarabai, who wore only a simple white saree, enduring hardships but steadfastly following their Guru’s path.

Swamisut’s devotion attracted followers, and a devotee offered him a place in Kamathipura, Girgaon, where he established an ashram. This centre provided solace and solutions to devotees’ troubles. Later, another devotee, Chimabai, facilitated the ashram’s relocation to Kandewadi, where it flourished as a spiritual hub. Many came to him for guidance and spiritual support. Swami Samarth would often direct devotees from Akkalkot to Mumbai, saying, “Go to the shores of Mumbai and have my darshan there,” signifying his omnipresence through Swamisut. The Kandewadi Ashram became a beacon of spiritual grace, with devotees flocking for blessings and relief under Swamisut’s guidance.

Suvarna Paduka

We have already read how the silver Padukas were made and came to Swamisut from Swami Samarth. Similarly, Padukas were also gifted to Shaligram Swami. Over time, the Mahul Ashram became a centre for devotees to experience the grace of Bhagavan Nityananda. Bhagavan often directed devotees to Shaligram Swami, saying, “Go to Mahul. It is Shivpuri. Both Shiva and Vishnu reside in Shaligram. He is Neelkantha.”

Following Bhagavan’s guidance, many devotees sought Shaligram Swami’s blessings and found relief from their problems through his grace.

One day, a wealthy businessman visited the Mahul Ashram and offered ₹50,000, saying, “By your grace, I have earned great profits. I promised to donate half of it to you.” Shaligram Swami replied, “What will I do with this money? Anyway, let the will of Swami Nityananda prevail.” He immediately summoned a goldsmith and instructed him to create a silver altar, silver guards (representing Jay and Vijay), silver puja vessels, and other items for daily worship.

With the remaining amount, Shaligram Swami commissioned a pair of large golden Padukas embedded with gems and precious stones. When the Padukas were ready, Shaligram Swami carried them in his sling bag to Ganeshpuri. Presenting them before Swami Nityananda, he placed the Padukas gently at Bhagavan’s feet. Swami Nityananda slipped His feet into them and wore them briefly, while Shaligram Swami held a decorative umbrella over Him.

After some time, Bhagavan Nityananda returned the Padukas, instructing Shaligram Swami to install them in the Mahul Ashram. Filled with joy, Shaligram Swami carried the Padukas back and installed them with reverence.

The Utsav

Origins of the Celebration

In Saka 1791, Nana Joshi, a resident of Nagar, visited Swamisut at the Kamatipura Ashram. Although they had never met before, Swamisut welcomed him warmly, calling him by name. This miraculous introduction left Joshi amazed. Swamisut initiated the tradition of Utsavs in Saka in 1793, (1871) during the month of Chaitra as Prgatdin or appearance day of Swami Samartha.

The Birthday of Swami Nityananda

Shaligram Swami once sought to celebrate the appearance day of Swami Nityananda. During his visit to Ganeshpuri, he silently prayed to Bhagavan to reveal the date of His birth. The answer he received was 30th November, coinciding with the birthday of Mahavatar Babaji.

On returning to Mahul, Shaligram Swami resolved to celebrate Bhagavan Nityananda’s birthday in a grand manner

Appa Apte

Keshav Apte, lovingly called Appa Apte, was a deeply spiritual man who repeatedly dreamt of a large pillar. Upon consulting an astrologer, he learned that the dream would cease when he met his Sadguru. One day, Apte saw a notice about a grand event in Ganeshpuri, marking the culmination of a Yogi’s vow of silence. Encouraged by a friend, he attended the event at Vajreshwari. As a car arrived at the temple steps, a Yogi with long hair, a divine face, and a powerful presence stepped out. The Yogi’s eyes fell on Apte, and he beckoned him to join Him. Apte sat in the Yogi’s car, and that very night, the recurring dream of the pillar ceased.

Realizing the significance, Apte sought the Yogi, eventually arriving at Mahul Ashram at dusk. Hearing footsteps, Shaligram Swami called out, “Keshav, you have come! We have been together for the last five reincarnations.” Overwhelmed, Apte prostrated himself before Shaligram Swami, declaring, “From today, you are my Guru, and I am your disciple. Your wish is my command, and I shall never question you.” Thus began their sacred Guru-disciple relationship.

The First Celebration

In 1946, Shaligram Swami inaugurated the first celebration of Swami Nityananda’s birthday on 30th November. Viewing Swami Nityananda as Lord Rama and himself as Hanuman, Shaligram Swami organized a week-long Saptah of chanting Shree Ram Jai Ram Jai Jai Ram.

On the auspicious day, a Suvarna Paduka Abhishek was performed using the silver puja vessels. The Padukas were then carried to the Hanuman Temple, where the grand Utsav unfolded. The entire village participated in the celebrations, with houses adorned with Rangoli and lit lamps, creating a festive atmosphere akin to Diwali.

In the evening, the Padukas were taken in a palanquin procession through the village. They stopped at every house, allowing devotees to perform puja. The procession concluded at the Mahul Ashram, where a grand Maha Arati was performed. The Utsav ended with a community feast, where everyone was served rice, sambhar, and kheer. Since then, the annual celebration of Swami Nityananda’s birthday has become a cherished tradition, bringing devotees together in joyous devotion.

The narratives of Swamisut and Shaligram Swami beautifully illustrate the profound bond between a Sadguru and their disciple, emphasizing devotion, surrender, and the ultimate union with the Guru’s will. These stories showcase the depth of faith and the transformative power of Guru-disciple relationships, filled with profound teachings and extraordinary acts of devotion.

Flag Bearer

When Swami Samartha sent Swamisut to Mumbai to establish a Mutt, he instructed him, “Go to the harbour and hoist a flag.” At the time, Mumbai was known for its seven harbours, hence the reference. This act symbolized Swamisut becoming Swami Samartha’s flag bearer. Accordingly, Swamisut set up a Mutt in Mumbai.

Years later, Shaligram Swami, along with his devotees from Mahul, visited Ganeshpuri for the darshan of Bhagavan Nityananda. Bhagavan was seated in the hall of Kailash, surrounded by devotees. As Shaligram Swami made his way toward Bhagavan, a wooden barricade and attendants prevented him from getting close. Unperturbed, Shaligram Swami placed a garland on the barricade, bowed deeply, and fixed his intense gaze on a plate of camphor set aside for the aarti. Under his gaze, the camphor spontaneously ignited, and he performed the aarti with the burning camphor, holding the heated plate in his bare hands.

Bhagavan Nityananda, amused by the events, instructed an attendant to bring the ochre flag fluttering atop Kailash. Bhagavan then called Shaligram Swami close and, with his own hands, tied the flag around Shaligram’s head, declaring him the flag bearer of the lineage—just as Swamisut had been for Swami Samartha.

Samadhi of Swamisut

Swamisut dedicated his life to serving Swami Samartha’s devotees, spreading bhakti (devotion) and guiding seekers at the Kandewadi Ashram in Mumbai. Every year, he visited Akkalkot for Swami Samartha’s darshan. During one such visit, Swami Samartha told him, “Now I am going to wind up this incarnation. You carry the flag and look after my seat.”

Hearing these words, Swamisut was overcome with grief. The thought of parting from his Guru was unbearable. Unable to witness Swami Samartha’s Mahasamadhi, he returned to Mumbai, withdrawing from life and allowing illness to take over his body.

When Swami Samartha learned of this, he sent several devotees, including Shiubai and Sripad Bhat, to bring Swamisut back to Akkalkot. Swamisut, determined to avoid being bound by his Guru’s love and commands, refused. Swami Samartha, exasperated, even ordered his followers to capture Swamisut and bring him to Akkalkot, threatening to “blow up that cottage” if Swamisut didn’t comply. Understanding the implicit permission in these words, Swamisut was finally at peace and laid down his body.

Vishwarpan Pooja

In 1959, Shaligram Swami announced that Krishna Janmashtami would be celebrated in Bhadrapada instead of Shravan, a rare occurrence happening once every sixty years. He explained that this auspicious day marked the divine manifestation of Shree Jagadisha, the Lord of the Universe, embodied in Bhagavan Nityananda.

Shaligram Swami organised the Vishwarpan Pooja in Ganeshpuri, symbolising the complete offering of all worldly possessions at the feet of the Sadguru. Devotees gathered precious items like gold, grains, fruits, and clothes in small baskets and formed a grand procession from Vajreshwari to Kailash Bhavan. The atmosphere was electrified with the sound of drums, bells, and conches.

As the procession reached Kailash Bhavan, Bhagavan Nityananda appeared on the terrace, acknowledging the devotion of his followers. Overwhelmed with joy, the devotees chanted his name fervently. Bhagavan, moved by their devotion, assumed the form of Lord Shiva and performed the Tandava dance on the terrace, while the devotees danced in ecstasy below.

Afterwards, Shaligram Swami performed sashtang pranam (prostration) to Bhagavan Nityananda, offering his name, fame, body, and soul in total surrender. In that moment, he emptied himself completely, achieving the pinnacle of discipleship.

Shaligram Swami’s Samadhi

Shaligram Swami foresaw the end of his Guru’s earthly incarnation. Filled with anguish, he silently expressed his wish to leave before his Sadguru. Bhagavan Nityananda, however, instructed him to stay and continue serving humanity. This began a spiritual tug-of-war between Guru and disciple.

Shaligram Swami invoked illness to weaken his body, refusing even the tender coconut offered by Bhagavan, knowing it would heal him. Bhagavan cajoled him, “Do you understand the meaning of refusing?” Yet Shaligram remained steadfast.

Finally, on April 27, 1961, Bhagavan Nityananda sent word through an attendant: “Deva has said that you may go.” With his Guru’s permission, Shaligram Swami began withdrawing his life force. By evening, he entered Sanjeevan samadhi (a state of living transcendence).

When informed of Shaligram Swami’s Mahasamadhi, Bhagavan Nityananda was deeply affected. He instructed devotees to build Shaligram’s samadhi facing south, declaring, “Shaligram is a Mahayogi. He shall remain in divine tapas (penance) for five hundred years, serving devotees from his samadhi.”

Both, Shree Shaligram Swami and Shree Swamisut were unique devotees of their respective gurus, who were Mahavatar. Bhagavan Nityananda and Swami Samartha did not have any guru, any disciples, only devotees. They did not belong to any schools of philosophy, any abbott or Math, any Sampradaya, sect, caste, race, or religion. They were universal, free and availableto all. Shree Shaligram Swami and Swamisut, through their lives and teachings showed their devotees a path to transform from Nar to Narayan.

1. Swamisut’s Mission and Mahasamadhi:
   • Swamisut’s appointment by Swami Samarth as the “Flag Bearer” reveals the Guru’s trust and the disciple’s responsibility to carry forward the spiritual mission.
   • His intense devotion led to his unwillingness to witness Swami Samarth’s Mahasamadhi, resulting in Swamisut withdrawing from life.
   • Despite Swami Samarth’s efforts to recall him, Swamisut’s unwavering decision highlights the complex interplay of love, surrender, and personal will in a disciple’s spiritual journey.
2. Shaligram Swami’s Vishwarpan Pooja and Surrender:
   • The Vishwarpan Pooja of Bhagavan Nityananda in 1959, orchestrated by Shaligram Swami, was a monumental act of devotion. It symbolised the offering of all worldly possessions and self at the Guru’s Lotus Feet, culminating in the ultimate surrender.
   • Bhagavan Nityananda’s Tandava Nritya (cosmic dance) during the procession underscores the divine connection between Guru and devotee.
   • Shaligram Swami’s complete self-emptying during the Vishwarpan Pooja illustrates the pinnacle of discipleship, where nothing remains but the Guru’s essence.
3. The Guru-Disciple Tug of War:
   • Shaligram Swami’s silent resolve to leave the world before his Guru reflects the disciple’s unbearable longing for unity with the Guru.
   • Bhagavan Nityananda’s insistence that Shaligram continues his mission exemplifies the Guru’s role in guiding the disciples to serve humanity, even in the face of personal desires.
   • The tender coconut incident poignantly symbolises the Guru’s compassion and the disciple’s unyielding determination.
4. Shaligram Swami’s Mahasamadhi:
   • The grant of permission for Mahasamadhi by Bhagavan Nityananda highlights the Guru’s ultimate acknowledgement of the disciple’s resolve.
   • Shaligram Swami’s Jeevant Samadhi (living Samadhi) as a Mahayogi signifies his transcendence, continuing to serve devotees in an ethereal state for centuries.

These stories offer a deep well of inspiration for devotees, reminding them of the transformative power of surrender, the joy of selfless service, and the profound connection with the Guru that leads to ultimate liberation.

Ref: 1. Bhakar, by Gopalbua page 163, episode 145 -146, 2. Om Keshavaya Namaha, by Smt Ujjwal Kunte, Blooming of Brahmakamal, Part-II, by Dr. Gopalkrishna Shenoy

The brief sketch of Shree Shaligram Swami and Shree Swamisut meeting their respective Guru beautifully encapsulates the oneness of Guru Tattva as manifested through the lives and Leelas of Bhagavan Nityananda and Shree Swami Samartha. The profound relationship between the Guru and the Guru Putra (disciple) is a testament to the eternal, inseparable bond of devotion, surrender, and grace.

In both narratives, the Guru’s compassion and omniscience guide the disciples to fulfil their dharma, while the disciple exemplifies unwavering surrender and love for the Guru. This divine interplay of duty and devotion uplifts not only the disciple but also countless others touched by their lineage.

Thus,

• Surrender and Responsibility: The disciple’s journey is marked by surrender, but also by the responsibility to carry forward the Guru’s mission.
• Selfless Devotion: Acts like the Vishwarpan Pooja embody selfless devotion, where all is offered to the Guru without expectation.
• Eternal Bond: The bond between Guru and disciple transcends physical existence, emphasizing the eternal nature of their connection.
• Service as Worship: The Guru’s insistence on serving others teaches that true devotion is expressed through selfless service.

The essence of ek tattva, or one universal truth, resonates deeply: seeing Shree Swami Samartha in Bhagavan Nityananda and vice versa reflects their transcendence beyond physical forms and individual identities. They stand united as the embodiment of the same Supreme Consciousness, reminding devotees that the Guru is not confined to any one name, form, or time.

This recognition—that they are one Guru Tattva—is both humbling and elevating, bridging traditions and revealing the timeless nature of the Guru’s grace and guidance.

Note:

“Images shared in this article are in good faith for spiritual purposes.
Credit unknown. Will acknowledge/remove if required.”