Shree Kamalodbhava Nityananda

The phrase “Shree Kamalodbhava Nityananda” is deeply symbolic and has profound spiritual meaning. Let’s break it down word by word and then explore its significance in relation to Bhagavan Nityananda.

 Meaning

  1. Shree (श्री)

    • A term of respect and auspiciousness, often used to denote divine energy (Shakti).

    • It signifies prosperity, grace, and spiritual radiance.

  2. Kamalodbhava (कमलोद्भव)

    • “Kamala” (कमल) means lotus—a symbol of purity, divine beauty, and spiritual awakening.

    • “Udbhava” (उद्भव) means born from, arising from, emerging from.

    • “Kamalodbhava” thus means “one who emerges from the lotus”, referring to:

      • Lord Brahma, who emerged from the lotus growing from Lord Vishnu’s navel.

      • The symbolic idea of spiritual awakening, just as the lotus blooms unstained in muddy water.

  1. Nityananda (नित्यानंद)

    • “Nitya” (नित्य) means eternal, unchanging, beyond time.

    • “Ananda” (आनंद) means bliss, supreme joy.

    • “Nityananda” means eternal bliss, the state of the Supreme Self beyond birth and death.

Meaning of “Shree Kamalodbhava Nityananda”

The phrase can be understood in multiple ways:

1. Bhagavan Nityananda as “Kamalodbhava” – The One Born from the Lotus of Divine Consciousness

Bhagavan Nityananda’s very existence was mysterious—no one truly knows His birth origins, and He was seen as a self-manifested Avadhoota.

  • Just like Brahma emerged from Vishnu’s lotus, Bhagavan “arose” in this world as a divine manifestation—not born in the conventional sense.

  • His state was untouched by worldly impurities, just like the lotus remains unstained despite growing in muddy water.

2. Nityananda as “Shree Kamalodbhava” – The Embodiment of Spiritual Awakening

  • The lotus represents spiritual enlightenment, as it opens in sunlight, just as the soul awakens in the light of truth.

  • Bhagavan’s teachings and presence awakened thousands of souls, just like a lotus blooming in divine light.

  • “Shree” signifies that He was not only an Avadhoota but also a source of divine grace, bestowing spiritual prosperity (Shree) upon devotees.

3. The Guru as “Kamalodbhava” – The Lotus of Supreme Knowledge

  • The Guru is like a lotus of wisdom that blooms in the hearts of true seekers.

  • Bhagavan Nityananda, being “Nityananda” (eternal bliss), was that Guru whose knowledge arose from the Supreme Reality itself.

  • Just as Brahma creates the universe with wisdom, Bhagavan created a spiritual awakening in the hearts of His devotees.

The essence of “Shree Kamalodbhava Nityananda”

He is the ever-blissful, divine being who arose like a lotus, pure and untouched by worldly delusion.
He is the eternal source of grace and wisdom, awakening devotees to their true nature.
Like the lotus that blooms in muddy waters, His presence illuminated even the most lost souls, uplifting them to higher consciousness.

The title “Shree Kamalodbhava Nityananda” beautifully reflects Bhagavan Nityananda’s divine nature and His role in awakening countless seekers.

1. Bhagavan’s Birth – A Self-Manifested Lotus

  • Just as Lord Brahma emerged from the lotus (Kamala) from Vishnu’s navel, Bhagavan’s birth was shrouded in mystery. His arrival on this earth was out of His own free will and so was His leaving. According to Shree Shaligram Swami, Bhagavan Nityananda and he had incarnated nine times together. Bhagavan once mentioned that He was present when the Ananteshwara temple was constructed at Udupi. That was some thousand of years ago.

  • Unlike ordinary births, Bhagavan was found as an infant, already radiant and detached—suggesting He did not take birth in the usual karmic cycle. He was Janmasiddha. Bhagavan Nityananda had no Guru, no disciples, all were His devotees. He did not belong to any religion or any school of philosophy, sect, sampradaya, caste, race, etc.

  • His origins remain untraceable, just like the lotus blooms from hidden depths. When asked about His birth, He said “Two crows came, two crows left – meaning that the gross and subtle came together leading to His appearance on this earth and they separated and returned when He chose to leave the earth.

  • This aligns with the idea of “Kamalodbhava”—the one who arises divinely, untouched by worldly limitations.

2. His State of Eternal Bliss (Nityananda) – Like a Lotus in Muddy Waters

Bhagavan remained completely detached, untouched by suffering, desires, or worldly attachments—just as a lotus remains unstained despite growing in muddy water. He was whole and complete with the world, all-encompassing, yet a stand-alone entity

  • Even as a child, He showed no attachment to food, possessions, or identity.

  • He never sought wealth or recognition, yet spiritual prosperity (Shree) flowed around Him.

  • He lived amidst people’s desires, pain, and struggles, yet remained ever-serene and blissful (Nityananda).

  • A devotee once asked, “Bhagavan, why do you live among ordinary people, in a simple hut?”

  • He smiled and replied, “The lotus blooms in the pond, yet remains untouched by its waters.”

  • This perfectly reflects the Kamalodbhava state—living in the world yet untouched by it.

3. Awakening of Devotees – The Guru as a Blooming Lotus

  • The lotus is a symbol of enlightenment, as it opens in the presence of the sun.

  • Similarly, in Bhagavan’s presence, people’s inner wisdom blossomed.

  • Many seekers experienced sudden spiritual awakening simply by sitting before Him. Many came to Him, and simply sat in front of Him. No a single word was exchanged, yet they left transformed.

  • He never preached or wrote scriptures, yet devotees realized deep truths just through His gaze (Drishti). He never held any organized lectures, retreats, intensive Shibir, etc. His grace alone was enough to transform being available.

4. The Blessing of “Shree” – Material and Spiritual Abundance Flowed Effortlessly

  • Though Bhagavan never kept money, wealth and resources appeared whenever needed for His work.

  • Just like Lakshmi (Shree) resides in the lotus, divine prosperity surrounds Him. One a Governer came to visit Him. While taking His leave, the Governor asked Him whether he could be of any service using his status and authority. Bhagavan said “Nothing is needed ‘Here’. Everything is available ‘Here’. The devas, Gandharvas, and Yakshas wait on ‘This One’ ever ready to offer their service.”

Example: https://nityanandababa.com/2025/04/01/idhar-se-dene-nahi-leneka-sadguru-is-manifestation-of-abundance/

5. Bhagavan as “Kamalodbhava” – The Bridge Between Form and Formlessness

  • The lotus bridges the worlds—it is rooted in the mud (earthly existence), rises through water (spiritual progress), and blooms in the air (liberation).

  • Bhagavan Nityananda existed at this threshold—while in a human body, He was fully established in the formless (Nirguna Brahman).

Example:

  • Neaingr His Mahasamadhi in 1961, Bhagavan began withdrawing into deep silence.

  • His body was present, but He had already dissolved into Pure Consciousness.

  • This final withdrawal was like the lotus fully opening to the Supreme Light.

The Meaning of “Shree Kamalodbhava Nityananda” in His Life

Like the lotus (Kamalodbhava), Bhagavan emerged in this world untouched by its impurities.
His presence awakened the inner lotus of wisdom in countless seekers.
He was the eternal source of bliss (Nityananda), never bound by worldly attachments.
Shree (divine prosperity) flowed through Him effortlessly, yet He remained beyond all desire.

This title captures His divine mystery, His role as a supreme Guru, and His presence as an ever-awakened being beyond birth and death.

The Guru Gita contains references that align with the meaning of Kamalodbhava (one who arises from the lotus) in the Guru’s context. While the specific term Kamalodbhava may not be explicitly used to describe the Guru, the Guru Gita repeatedly emphasizes the Guru’s nature as pure, self-manifested, and beyond worldly impurities—just like a lotus that blooms untouched by the mud.

Here are some key references that resonate with the idea of the Guru as Kamalodbhava:

1. Guru as the Source of Creation (Like Brahma, Who Emerges from the Lotus)

Verse 17 of Guru Gita:
“Akhanda Mandalakaram Vyaptam Yena Characharam
Tatpadam Darshitam Yena Tasmai Shri Gurave Namah”

Salutations to the Guru, who reveals the state of the Supreme, which pervades the entire universe—moving and unmoving alike.

  • This verse reminds us of Lord Brahma, who emerged from the lotus of Vishnu’s navel and began creation.

  • The Guru awakens divine wisdom (Brahma Jnana) within the disciple, as Brahma emerges to initiate the cosmic order.

  • Bhagavan Nityananda, too, is self-manifested, requiring no worldly lineage or learning—like Brahma appearing from the lotus.

2. The Guru as the Lotus of Supreme Knowledge

Verse 83 of Guru Gita:
“Na Guroradhikam Na Guroradhikam
Na Guroradhikam Na Guroradhikam”

There is nothing greater than the Guru. There is nothing superior to the Guru. There is nothing higher than the Guru.

  • Just as the lotus represents the highest state of spiritual realization, the Guru is the ultimate source of wisdom.

  • The Guru Gita repeatedly says Guru is Brahma, Vishnu, and Shiva—just as Brahma (the creator) is called Kamalodbhava, the Guru too brings forth knowledge that creates inner awakening.

3. The Guru as the Lotus That Blossoms in the Heart of the Disciple

Verse 45 of Guru Gita:
“Hridaye Bindu-Samsinam Dhyanamulam Gurormurtih
Pujamulam Gurorpadam Mantramulam Gurorvakyam
Mokshamulam Gurorkripa”

Meditate on the Guru seated in the heart’s bindu (sacred center). The Guru’s form is the foundation of meditation. The Guru’s feet are the foundation of worship. The Guru’s words are the source of mantras. The Guru’s grace alone is the key to liberation.

  • Just as the lotus blooms in the heart of a devotee in deep meditation, the Guru manifests as wisdom within the purified heart of a disciple.

  • Bhagavan Nityananda often remained silent, yet the lotus of knowledge blossomed in those who simply sat before Him.

4. The Guru’s Feet as the Divine Lotus

Verse 76 of Guru Gita:
“Yasya Smarana Matrena Jnanam Udayate Svayam
Sa Guru Tattvamijneyam Tasmes Sri Gurave Namah”

 By simply remembering the Guru, true knowledge arises spontaneously. Salutations to that divine Guru!

  • The Guru’s Lotus Feet are considered the supreme source of grace, just like the divine lotus of Vishnu’s navel that gives rise to Brahma.

  • In Ganeshpuri, Bhagavan’s Padukas (sacred footprints) are worshiped because His very presence was a source of enlightenment, just as the lotus gives rise to divine creation.

Kamalodbhava and the Guru in the Guru Gita

The Guru is the divine lotus that arises from the Supreme, untouched by worldly impurities.
Just as Brahma (Kamalodbhava) brings forth creation, the Guru brings forth inner awakening.
The Guru’s feet are likened to the lotus, bestowing divine grace.
Meditation on the Guru is like a lotus blooming in the heart, opening one to self-realization.

The entire Guru Gita glorifies the Guru as a divine, self-manifested being who awakens knowledge, just as the lotus opens to the sun. Bhagavan Nityananda embodied this truth, arising without lineage, untouched by worldly impurities, and blossoming wisdom effortlessly in the hearts of seekers.

A copy of this pamphlet has been with me for several years. It was originally published in a souvenir released in the 1970s. However, I never paid much attention to the quotes surrounding Bhagavan’s picture. My focus was always on the image of the old Vaikunta Ashram depicted at the bottom of the pamphlet.

Recently, I shared this picture on social media, and a Gurubandhu expressed interest in understanding the Hindi quotes. This sparked my curiosity, and after nearly 50 years, I finally set out to study them.

The quotes are cryptic, almost like a riddle. Bhagavan often spoke in such a manner, though I cannot say with certainty that all of these quotes originated from Him—some may have if not all. With my limited understanding, I am sharing what I have gathered from them.

There are 16 quotes, and I will present them below in a clockwise order:

  1. The phrase “Jan Darshan leve, bhakti Bhave” can be translated as:

“People come for darshan, but true devotees come with devotion.”

This simple yet profound statement reflects a fundamental spiritual truth. Many people visit saints, temples, and holy places, but their motivations vary. Some come out of curiosity, some for blessings related to worldly desires, and others merely as a social or religious duty. However, a true devotee approaches with bhakti bhava—a heart full of love, surrender, and reverence.

In Bhagavan Nityananda’s context, this phrase highlights the difference between a casual visitor and a true seeker. Darshan (the act of seeing a saint or deity) is transformative when done with the right intent. If one comes with faith and an open heart, the experience of darshan can lead to inner purification and spiritual upliftment.

Bhagavan often emphasized that external rituals and visits have value only when they are accompanied by deep inner devotion. This aligns with teachings from the Bhagavad Gita, where Lord Krishna says that true devotion is not about external actions but about surrendering the heart with sincerity.

The phrase “Jan Darshan leve, bhakti Bhave” beautifully encapsulates the distinction between a casual observer and a true devotee. Let’s explore this deeper with insights from Bhagavan Nityananda’s teachings, Vedanta, and other spiritual texts.

1. Darshan vs. Bhakti Bhava

Darshan means to see, but in the spiritual sense, it refers to being in the presence of a saint or deity. However, just seeing is not enough—what matters is the state of the seeker’s heart.

  • Bhagavan Nityananda never encouraged mere ritualistic visits. He often remained silent or spoke cryptic words, emphasizing that only those who came with true devotion and surrender would receive grace.

  • Many people visited Ganeshpuri for His darshan, but only a few absorbed His teachings and transformed their lives.

  • Sri Ramana Maharshi similarly stated, “Seeing the Jnani with the eyes is not the real darshan; understanding His silence is.”

Thus, darshan becomes meaningful only when one approaches with bhakti bhava—an open heart, humility, and surrender.

2. Guru Kripa & Bhakti Bhava: A Key to Transformation

In Bhakti Yoga, Lord Krishna emphasizes in the Bhagavad Gita (9.26):

“Patram pushpam phalam toyam, yo me bhaktya prayachchati |
Tad aham bhakty-upahritam, ashnami prayatatmanah ||”

Translation:
“Whoever offers Me with devotion a leaf, a flower, a fruit, or even water, I accept that loving offering.”

This verse highlights that it is not the material offering but the love (bhakti) behind it that is received by the Divine. Bhagavan Nityananda’s devotees have shared numerous stories where He accepted the simplest acts of devotion when done with pure bhava (feeling).

For example:

  • The story of Gulabi Mamuma – She would offer food to Bhagavan, but He accepted it not for the taste, but because of her pure devotion.

  • Tulas Amma’s bhajans – Bhagavan was immersed in them, not because of their musicality, but due to the deep surrender and bhakti they carried.

Even in Advaita Vedanta, which is beyond duality, bhakti plays an essential role in purifying the mind (Chitta Shuddhi) to recognize the truth of non-duality.

3. Bhagavan Nityananda’s Teachings on Bhakti Bhava

Bhagavan Nityananda emphasized the power of pure intent (Shuddha Bhavana). Some key insights from His life:

  1. Surrender Brings the Real Darshan:

    • Bhagavan often said, “Guru Kripa is like a flowing river, but you must come with a vessel to receive it.”

    • If one approaches a saint with ego and worldly desires, the grace does not reach them.

    • If one comes with love, surrender, and faith, even silence becomes a teaching.

  2. True Bhakti Lies in Inner Purity:

    • Bhagavan never performed miracles to impress people; instead, He emphasized inner transformation.

    • One of His teachings:
      “A temple is within you. Keep it clean.”

    • This means that external visits to saints are secondary to internal spiritual practice.

  3. The Power of Faith in Devotees’ Lives:

    • Many devotees experienced miraculous guidance through faith alone.

    • Shri Rangnath Bhatwadekar, a devotee of Bhagavan, saw divine unity in multiple Gurus due to his deep bhakti.

4. Bhakti Bhava in Other Spiritual Traditions

  • Kabir says:
    “Moko kahan dhoondhe re bande, main to tere paas mein!”
    (Why do you search for me outside? I reside within you!)

    • This aligns with Bhagavan’s message that one must go beyond external darshan to internal bhakti and realization.

  • Sant Muktabai in ‘Tati Ugda Dnyaneshwara’ explains that:
    “Only the one with a pure heart (Sudha Bhavana) can truly experience the divine.”

    • This resonates deeply with Bhagavan Nityananda’s teaching that Bhakti Bhava is a prerequisite for Guru Kripa.

5. Conclusion: Darshan vs. True Transformation

  • Many people visit saints, but only those with bhakti bhava experience transformation.

  • Bhagavan Nityananda’s grace was always available, but only those with faith and surrender could receive it.

  • Bhakti is not about rituals, but about pure love, humility, and surrender to the Guru or the Divine.

This is the essence of “Jan Darshan leve, bhakti Bhave”—darshan alone does not grant liberation, but bhakti bhava opens the heart to divine grace.

2. The phrase “Garib, Sriman, sabko pave” translates to:

“The poor and the wealthy—He reaches all.”

This simple yet profound statement reflects Bhagavan Nityananda’s boundless grace, which is available to all beings, irrespective of their social or financial status. In spirituality, true wealth is not measured by material possessions, but by inner purity and devotion.

Bhagavan Nityananda never discriminated between the rich and the poor. He saw all as equal manifestations of the Divine. Many incidents from His life reflect this:

1. Bhagavan’s Grace Was for Everyone

  • A King and a Beggar – Both Were Equal
    Many wealthy individuals and kings sought Bhagavan’s blessings, but He treated them the same as the simplest of devotees.

    • Shri Beedkar Maharaj, a highly respected saint, was once asked, “How do we recognize a true saint?” He replied:
      “A true saint does not favor the wealthy, nor does he ignore the poor. His vision is equal for all.”

    • This perfectly applies to Bhagavan Nityananda, who saw no distinction between rich and poor.

  • A Story of Generosity in Ganeshpuri

    • Bhagavan ensured that thousands of devotees, especially the poor, were fed daily at His ashram.

    • Whether it was a wealthy businessman or a penniless devotee, all were given the same food with love.

  • He Accepted Offerings Based on Bhava (Feeling)

    • Some devotees offered expensive gifts, while others could only bring a simple fruit or a handful of rice. Bhagavan never looked at the value—He only accepted the devotion behind it.

    • This aligns with Bhagavad Gita (9.26):
      “A leaf, a flower, a fruit, or even water—if offered with love, I accept it.”

2. The Real Poverty and Real Wealth

Bhagavan’s teaching suggests that true poverty is not the lack of money, but the lack of devotion (bhakti) and self-knowledge (jnana).

  • Material wealth is temporary – A person can be rich today and poor tomorrow.

  • Spiritual wealth is eternal – A true devotee, even if materially poor, is the richest of all.

This idea is reflected in Sant Tukaram’s words:
“A true devotee may not have riches, but he owns the heart of the Lord.”

Bhagavan Nityananda’s silence and presence uplifted the hearts of kings and beggars alike, proving that spiritual wealth surpasses material status.

3. Vedantic View – Atman is the Same in All

In Vedanta, the Self (Atman) is beyond worldly distinctions. The Chandogya Upanishad says:
“Tat Tvam Asi” (That Thou Art) – You are the Supreme, whether rich or poor.

Bhagavan Nityananda embodied this truth. His vision was Advaita (non-dual)—He saw only the Divine (Brahman) in all beings.

4. The Essence of ‘Garib, Sriman, Sabko Pave’

  • Bhagavan’s grace is universal – It is not limited by status, caste, wealth, or background.

  • True devotion (bhakti) is the only qualification – Whether rich or poor, only those with faith and surrender truly receive His blessings.

  • Spiritual wealth is the real wealth – A person with bhakti and jnana is the wealthiest, even if materially poor.

The phrase “Garib, Sriman, sabko pave” reminds us that Bhagavan Nityananda’s love and grace are for everyone, without discrimination. It is not wealth or status that matters, but one’s inner purity and devotion.

1. The Rich Merchant and the Simple Devotee

One day, a wealthy businessman came to Bhagavan Nityananda, offering a large sum of money as a donation. He expected Bhagavan to acknowledge him, but Bhagavan remained silent and showed no special treatment.

At the same time, a poor laborer entered, bowed before Bhagavan, and placed a single banana at His feet. Bhagavan immediately picked up the banana with joy and ate it.

Seeing this, the businessman was puzzled and asked,
“I offered so much money, yet you did not even look at me. But you accepted a single banana from this poor man. Why?”

Bhagavan replied in a cryptic yet profound way:
“He gave from his heart. You gave from your pocket.”

This story highlights that Bhagavan valued pure devotion (bhakti) over material wealth.

2. The Beggar Who Became Wealthy

A poor man in Ganeshpuri used to sit outside the ashram, never daring to enter. One day, Bhagavan called him inside and handed him a few coins, saying, “Use this wisely.”

The man, with Bhagavan’s unseen blessings, started a small business that flourished beyond his imagination. When he returned to thank Bhagavan, Bhagavan just smiled and said, “Use your wealth to serve others.”

This story shows that Bhagavan’s grace could uplift even the poorest, but He always encouraged using wealth for dharma (righteousness).

3. The Queen’s Visit and Bhagavan’s Silence

A royal family once visited Bhagavan Nityananda, expecting a warm welcome. They were used to being treated with respect everywhere they went. However, Bhagavan remained silent, completely indifferent to their presence.

After a long time, the queen asked,
“Bhagavan, why do you not acknowledge us?”

Bhagavan replied:
“Who is a king? Who is a beggar? It is only your mind that makes such distinctions.”

His words made them realize that worldly status has no meaning in the eyes of a realized saint.

4. The Story of the Unseen Annapoorna

Bhagavan Nityananda’s ashram in Ganeshpuri fed thousands of people every day. It is said that once, there was a severe food shortage, and devotees worried that they would not be able to serve food the next day.

Bhagavan, knowing everything, simply smiled and said:
“Annapoorna (the goddess of food) will never leave this place.”

The next morning, a wealthy devotee unexpectedly arrived with a large donation of grains and vegetables, ensuring that the poor could continue to be fed.

This event reaffirmed that Bhagavan’s grace operated beyond logic—help arrived when needed, whether through the hands of a rich man or divine intervention.

5. The Story of the Golden Chariot

Once, some devotees decided to offer Bhagavan a golden chariot as a grand gesture of devotion. They thought Bhagavan would be pleased. However, when they informed Him, Bhagavan laughed and said:
“The real chariot is in your heart. Gold will not take you to liberation—only your bhakti will.”

At the same time, a poor woman offered Bhagavan a simple garland, and He accepted it with great love.

This story reinforces that Bhagavan did not value external wealth—He only valued true surrender and love.

Grace Is for All

Through these stories, we see that:
Bhagavan never favored the wealthy, nor ignored the poor.
He looked at bhava (feeling) and sincerity, not material status.
His grace uplifted everyone, whether rich or poor, when approached with faith.

“Garib, Sriman, sabko pave” reminds us that Bhagavan Nityananda’s grace flows to all—like the rain that falls equally on palaces and huts.

3. The phrase “Neno Murakh Sadguru Mahima” can be interpreted as:

“Only a fool fails to recognize the greatness of the Sadguru.”

This statement emphasizes that the glory (Mahima) of the Sadguru is beyond the comprehension of an ignorant or ego-driven mind. A true disciple recognizes that the Sadguru is not just a physical being but the very embodiment of Supreme Consciousness (Brahman).

1. The Ignorant Mind (Murakh) Cannot Perceive the Sadguru’s Power

  • Many people approach a realized Guru with worldly expectations—seeking miracles, wealth, or success.

  • When they do not get what they want, they fail to see the deeper purpose of the Guru’s presence.

  • A ‘Murakh’ (ignorant one) does not understand that the Guru is here to guide the soul towards liberation, not to fulfill temporary desires.

Bhagavan Nityananda often said:
“The Guru does not give what you want. The Guru gives what you need.”

2. Those Who Lack Faith Cannot Recognize the Sadguru

  • Even during Bhagavan Nityananda’s lifetime, some doubted His divinity.

  • They saw Him as just another sadhu, unable to comprehend that He was an Avadhoota, beyond all worldly limitations.

  • Some even insulted Him, yet Bhagavan remained unmoved and full of compassion.

A well-known saying applies here:
“A blind man cannot recognize the sunrise.”
Similarly, a person blinded by ego or doubt cannot recognize the presence of a true Sadguru.

3. Stories from Bhagavan Nityananda’s Life

(a) The Skeptic Who Became a Devotee

A highly educated man once came to Ganeshpuri, doubting Bhagavan’s greatness. He thought, “How can this silent, naked saint be a Guru?”

To test Bhagavan, he sat in front of Him but mentally recited a secret mantra given by his previous Guru.

Suddenly, Bhagavan Nityananda looked straight at him and loudly recited the very same mantra!

The man was shocked and fell at Bhagavan’s feet, realizing his mistake. He understood that Bhagavan was not an ordinary saint but an all-knowing (Sarvagya) being.

→ Only a “Murakh” (fool) would have continued doubting after such an experience.

(b) The Man Who Called Bhagavan “Mad”

Once, a man from Mumbai visited Ganeshpuri and saw Bhagavan Nityananda sitting in a peculiar way—half-closed eyes, seemingly unaware of the world.

He whispered to another devotee,
“This man looks mad. How can people call him a Guru?”

Bhagavan suddenly opened His eyes, laughed, and said,
“Mad? Yes! Mad for God! But what about you? Mad for the world?”

The man was stunned and realized his mistake. He had judged Bhagavan based on external appearances, failing to see His divine nature.

4. True Wisdom Recognizes the Sadguru

  • The ignorant (Murakh) see only the Guru’s body.

  • The wise see the Guru as pure Consciousness.

Just as a golden vessel filled with nectar may appear ordinary to the blind, the Guru’s Mahima (greatness) remains hidden from those without faith.

The Bhagavad Gita (4.34) says:
“Approach a Guru with humility, devotion, and a desire to know the Truth. The Guru will reveal it to you.”

The phrase “Neno Murakh Sadguru Mahima” serves as a warning:

  • Do not judge a Sadguru based on external appearance.

  • Do not approach a Guru with ego or doubt.

  • The Sadguru’s Mahima is beyond logic and can only be understood through faith, surrender, and inner experience.

4. The phrase “Sharan hai jo, pave Moksha Dhama” can be translated as:

“One who surrenders (to the Guru) attains the abode of liberation (Moksha).”

This highlights the power of complete surrender (Sharanagati) to a realized Sadguru, leading the devotee beyond the cycle of birth and death (Samsara) to the ultimate state of liberation (Moksha).

1. Surrender (Sharanagati) Is the Path to Moksha

  • The ego keeps us bound in the cycle of karma, desires, and suffering.

  • True surrender to the Guru removes the ego, allowing the disciple to realize their true Self (Atman).

  • The Guru, like a boatman, carries the surrendered disciple across the ocean of Samsara.

Bhagavan Nityananda often said:
“Guru Kripa (grace) is like a flowing river. One who surrenders will be carried effortlessly to the ocean of liberation.”

2. Stories of Surrender in Bhagavan Nityananda’s Life

(a) The Devotee Who Could Not Meditate

A disciple once told Bhagavan,
“I have been meditating for years but cannot find peace. What should I do?”

Bhagavan smiled and replied:
“Have you given yourself completely to the Guru?”

The disciple was silent. He had been trying with his mind but had not surrendered his heart.

When he finally let go of his efforts and trusted the Guru’s grace, his meditation became effortless, and deep peace filled his heart.

→ True surrender means letting go of ‘I’ and allowing the Guru’s wisdom to guide you.

(b) The King Who Became a Devotee

A wealthy king once came to Bhagavan and said,
“I have everything—wealth, power, knowledge—but I feel empty inside. Please help me.”

Bhagavan looked at him and said just one word:
“Surrender.”

The king was confused:
“What do I surrender?”

Bhagavan replied,
“Surrender the false idea of ‘I’. Then you will find what you seek.”

The king sat before Bhagavan in deep reflection. In that silence, his ego dissolved, and he experienced a deep inner awakening.

→ Moksha does not come from external achievements, but from surrendering the ego and realizing the eternal Self.

3. Scriptural Support: The Power of Surrender

The Bhagavad Gita (18.66) states:
“Sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja.”
“Abandon all other paths and surrender fully to Me; I shall liberate you from all sins.”

This verse directly aligns with “Sharan hai jo, pave Moksha Dhama”, reinforcing that surrendering to the Divine or the Sadguru leads to ultimate freedom.

4. What Does True Surrender Mean?

Not blind following, but deep trust.
Not inactivity, but acting with surrender to Guru’s will.
Not escape, but facing life with faith in Guru’s guidance.

Bhagavan Nityananda’s teachings remind us:

  • The Guru is like a mother carrying a child—the child does not worry about falling.

  • The one who completely surrenders is effortlessly carried to Moksha.

“Sharan hai jo, pave Moksha Dhama” is a profound truth:

  • The ego resists surrender, but once we let go, we experience true freedom.

  • The Guru’s grace flows freely, but only the surrendered disciple can receive it.

  • Surrendering to a realized Guru ensures freedom from Samsara and entry into the abode of liberation (Moksha Dhama).

4. The phrase “Poojo Guru Charan, Karo Dhyana” can be translated as:

“Worship the Guru’s feet and meditate upon Him.”

This emphasizes Guru Bhakti (devotion to the Guru) and Dhyana (meditation on the Guru’s form, teachings, and presence) as the two essential steps for spiritual progress.

1. Worshiping the Guru’s Feet (Poojo Guru Charan)

  • The Charan (feet) of the Guru symbolize humility, surrender, and the highest refuge for a disciple.

  • Touching or meditating upon the Guru’s feet destroys the ego and helps the disciple absorb the Guru’s divine energy.

  • In the Guru Gita, Lord Shiva tells Parvati:
    “Guru’s feet are the boat that carries the disciple across the ocean of Samsara.”

Bhagavan Nityananda’s devotees often saw Him sitting with His feet stretched out, a silent invitation for sincere seekers to bow down and receive blessings.

A well-known saying aligns with this:
“Guru’s feet are greater than heaven because they lead to eternal liberation.”

2. Meditating on the Guru (Karo Dhyana)

  • Dhyana (meditation) on the Guru purifies the mind and connects the disciple to the Guru’s consciousness.

  • Meditating on the Guru’s form, name, or teachings creates a direct link between the disciple and Guru’s divine energy.

  • Bhagavan Nityananda often sat in deep stillness, radiating peace. His mere presence was meditation for devotees.

A devotee once asked,
“Bhagavan, how should we meditate?”

Bhagavan replied,
“Meditate on the Guru’s form. It will lead you beyond form to the formless Self.”

This is the essence of Saguna (with form) to Nirguna (beyond form) meditation.

3. Stories from Bhagavan Nityananda’s Life

(a) The Devotee Who Found Liberation Through Guru’s Feet

A disciple came to Bhagavan and said,
“Bhagavan, I do not understand scriptures. What should I do?”

Bhagavan simply pointed to His feet. The disciple worshiped them with full devotion, and over time, his mind became still, and he experienced deep inner peace.

This aligns with the verse from the Guru Gita:
“Even those who do not understand philosophy, if they surrender to the Guru’s feet, attain the highest knowledge.”

(b) The Power of Meditating on the Guru

Once, a devotee of Bhagavan Nityananda was far away and could not visit Him. Feeling lost, he simply closed his eyes and meditated on Bhagavan’s form.

That very night, Bhagavan appeared in his dream, blessed him, and removed all his difficulties.

When the devotee finally visited Ganeshpuri, Bhagavan smiled and said,
“Why did you worry? I was always with you.”

This shows that true meditation on the Guru connects the disciple to the Guru’s divine presence, no matter the distance.

4. Scriptural Support: Guru Worship and Meditation

In the Guru Gita, Lord Shiva says:
“Dhyana moolam Guru murti”
“Pooja moolam Guru padam”

“Meditation is on the Guru’s form, and worship is at the Guru’s feet.”

This aligns perfectly with “Poojo Guru Charan, Karo Dhyana.”

5. Practical Application for Devotees

Start the day by mentally bowing to the Guru’s feet.
Chant the Guru’s name or mantra with love.
Meditate on the Guru’s form or teachings.
Offer every action as worship to the Guru.

Bhagavan Nityananda once said:
“When you truly meditate on the Guru, there is no distance. The Guru is always within you.”

The phrase “Poojo Guru Charan, Karo Dhyana” teaches:

  • Worship the Guru’s feet with devotion—this destroys ego and invites divine grace.

  • Meditate on the Guru’s form and teachings—this purifies the mind and leads to liberation.

  • The Guru is not limited to a body; His presence is eternal and available to the sincere disciple.

5. The phrase “Reet Digambar, Preet Pradhana” can be translated as:

“His way is that of a Digambar (one beyond all attachments), and His essence is pure love.”

This beautifully describes the nature of Bhagavan Nityananda—He was a Digambar, meaning beyond possessions, beyond bodily identification, free from worldly attachments. At the same time, His entire being was filled with divine love (Prema Pradhana), showering grace on all beings.

1. “Reet Digambar” – The Way of a Digambar (Beyond All Attachments)

  • The term “Digambar” (दिगंबर) literally means “clothed in the directions”—one who has renounced everything, including concern for clothing, wealth, or worldly needs.

  • It symbolizes absolute detachment and complete unity with the formless Supreme (Brahman).

  • Bhagavan Nityananda, like an Avadhoota, lived in a state of complete freedom, beyond desires, beyond conventional norms.

Examples from Bhagavan Nityananda’s Life

He never claimed anything as His own.
Devotees built ashrams, but He never possessed anything. Even at Kailash Ashram in Ganeshpuri, He lived simply, often sitting with just a loincloth, radiating peace.

He was beyond food preferences.
Many witnessed that Bhagavan ate whatever was offered, or sometimes nothing at all, unaffected by hunger or taste. He lived in a state of perfect self-sufficiency (Apta-Kaama).

He had no distinction between rich and poor.
He never favored anyone based on their wealth, knowledge, or status. Kings and beggars received the same glance of grace.

He roamed like the wind, unattached.
As a young Sadhu, He walked from Kanhangad to Mangalore, Udipi, Gokarna, and all the way to Bombay—never seeking shelter, never asking for anything.

This is the way of a true Digambar—one who moves through the world untouched, like space itself.

2. “Preet Pradhana” – Overflowing with Divine Love

Despite His detachment, Bhagavan Nityananda was not cold or indifferent—He was the very embodiment of unconditional love (Prema).

His silence radiated love.
Even without words, His mere presence filled devotees with peace, joy, and an unshakable sense of protection.

He never turned anyone away.
Regardless of caste, creed, religion, or background, anyone who came to Him received His grace.

He uplifted those who suffered.
Bhagavan healed the sick, fed the hungry, and gave solace to the troubled—not out of obligation, but because His very nature was love.

He gave freely but never asked for anything in return.
Many great saints have pointed out that true giving comes from a state of fullness (Purna). Bhagavan’s giving was like a river—flowing effortlessly, expecting nothing.

3. The Perfect Balance of Jnana and Bhakti

The combination of Digambar (detachment) and Prema (love) is very rare.

Many renunciates become cold and withdrawn, while many lovers of God remain emotionally attached.

Bhagavan Nityananda, however, embodied both—perfect detachment and perfect love.

  • His detachment was not dry; it was filled with compassion.

  • His love was not worldly; it was divine, free from expectations.

This is the true state of a Jivanmukta (one who is liberated while alive).

4. Scriptural Connection

The Bhagavad Gita (5.3) says:
“He who neither hates nor desires is truly a renunciate; free from dualities, he is easily liberated.”

This perfectly describes Bhagavan Nityananda—beyond desires, beyond hatred, existing only in pure love.

Similarly, the Guru Gita (verse 93) states:
“The Guru is beyond worldly attachments, yet His love flows like nectar to His disciples.”

This is exactly what “Reet Digambar, Preet Pradhana” conveys.

5. Summary: The Essence of Bhagavan Nityananda

Like the sky, He was limitless and unattached (Digambar).
Like the ocean, His love embraced all (Prema Pradhana).
Like the sun, His grace shone on everyone, expecting nothing in return.

Thus, the phrase “Reet Digambar, Preet Pradhana” captures the dual yet unified nature of Bhagavan Nityananda—the supreme renunciate, yet the ultimate embodiment of divine love.

7. The phrase “Vasana Tyaz, Tu Ban Niskam” can be translated as:

“Renounce desires (Vāsanā); become free from attachment (Nishkāma).”

This is a direct teaching on Vairagya (dispassion) and Nishkama Karma (desireless action), both of which are essential for spiritual liberation. Bhagavan Nityananda embodied this state perfectly—completely free from worldly cravings, yet always engaged in selfless service.

1. What is Vāsanā?

In Vedanta, Vāsanās refer to deep-rooted mental impressions or tendencies accumulated over lifetimes.

  • These are subtle desires that keep the mind restless, causing attachment to pleasure and pain.

  • Even if a person outwardly renounces things, if the Vāsanās remain, the mind continues to crave.

Bhagavan Nityananda often said:
“If you remove the outer dirt but do not clean the inside, how can the vessel be pure?”
This means that true renunciation is not just physical but mental—one must burn Vāsanās completely.

2. What is Nishkāma (Desirelessness)?

  • Nishkāma means acting without personal desire or expectation of results.

  • It is the teaching of the Bhagavad Gita (2.47):
    “Do your duty, but do not be attached to the fruits of action.”

Bhagavan Nityananda’s life was a perfect example of this:
He helped thousands but never took credit.
He built water tanks, hospitals, and temples but never claimed ownership.
He gave freely but had no sense of ‘I am the giver.’

This is Nishkāma Karma—acting without attachment, purely for the welfare of all.

3. How to Apply This in Daily Life?

Observe and drop desires—Ask: “Do I really need this, or is it just a habit?”
Offer actions to the Divine—Do your duty without worrying about results.
Cultivate selfless service—Help others without expecting recognition.
Practice meditation—This burns deep-rooted Vāsanās and brings inner peace.

Bhagavan Nityananda’s presence itself burned the Vāsanās of devotees. Just sitting before Him, many felt their desires dissolve, replaced by deep inner peace.

4. The Ultimate Message

“Vasana Tyaz, Tu Ban Nishkam.” means:
Let go of desires, for they are the chains that bind you.
Act in the world, but be free like the wind—flowing, giving, yet unattached.
Surrender to the Guru, and His grace will purify you completely.

6. The phrase “Ridhi Siddhi kare tumare kam“ can be translated as:

“Ridhi (prosperity) and Siddhi (spiritual powers) will fulfill your work.”

  1. Ridhi and Siddhi – Divine Gifts

    • In Hindu philosophy, Ridhi represents material and spiritual abundance, while Siddhi refers to mystical and yogic powers attained through spiritual discipline.

    • These are often seen as divine blessings that come naturally to a sincere devotee who walks the path of truth.

  2. True Meaning – Divine Grace, Not Mere Worldly Gains

    • The phrase does not suggest chasing after prosperity or spiritual powers. Instead, it implies that when one surrenders to the Guru or the Divine, these blessings come unasked, as a byproduct of devotion and purity.

    • Bhagavan Nityananda never encouraged people to seek Siddhis (miraculous powers), but His devotees often saw miracles happening effortlessly around Him.

    • Similarly, prosperity (Ridhi) follows those who live in truth, selfless service, and surrender.

  3. Bhagavan Nityananda’s Teachings on This

    • Bhagavan often said, “Shuddha Bhavana Rakho” – Keep your heart pure.

    • When the heart is pure, the right things will happen effortlessly—whether it is worldly success, inner peace, or spiritual realization.

    • He never hoarded anything, yet His life was filled with divine abundance—because He was completely surrendered to the Supreme.

  4. Spiritual Perspective – Align with Dharma, Everything Else Follows

    • In the Bhagavad Gita (9.22), Lord Krishna says:
      “To those who are ever devoted to Me and who worship Me with love, I provide what they lack and preserve what they have.”

    • This means that when one follows the path of Dharma, selfless action, and surrender, all necessary resources (both worldly and spiritual) come on their own.

So, How to Apply This in Life?

  • Do not run behind wealth or Siddhis—instead, focus on selfless devotion and purity of intent.

  • Have faith in the Guru and the Divine, knowing that all your needs will be taken care of.

  • Perform your duties without attachment, knowing that prosperity and success follow when one is in alignment with truth.

Thus, “Ridhi Siddhi kare tumare kam” is a profound assurance that when one’s heart is pure and aligned with the Guru’s will, all things fall into place effortlessly.

7. “Raja Santo Ka Nityananda Yogi”—Nityananda is the supreme among saints

This phrase is profoundly cryptic and layered with meaning. Let’s break it down step by step:

  1. “Raja Santo Ka” (King of Saints) suggests a supreme spiritual status. Bhagavan Nityananda was beyond any sect, lineage, or title, yet his presence commanded the highest reverence among saints. Many great saints bowed before him, recognizing his state as a Purna Avadhoota—one who has transcended all worldly and spiritual distinctions.

  2. “Nityananda Yogi” –

    • Nityananda (Eternal Bliss) signifies a being who is ever established in the highest state of Sat-Chit-Ananda (Existence-Consciousness-Bliss).

    • Yogi here refers not merely to a practitioner but to one who has attained complete union with the Absolute. Unlike a conventional yogi who is striving, Bhagavan embodied the perfected state of yoga itself.

  • Bhagavan Nityananda is the supreme among saints, not by title but by his very state of being.

  • He is the embodiment of eternal bliss, effortlessly established in the highest realization.

  • It points to his detachment from worldly and spiritual hierarchies—beyond even the ranks of saints and yogis.

  • This phrase may also reflect how saints themselves saw him—many realized beings acknowledged him as beyond ordinary saintliness.

Would you like to link this quote with any specific incident or teaching of Bhagavan?

“Raja Santo Ka Nityananda Yogi” – A Profound Statement

Bhagavan Nityananda’s utterances were often cryptic, yet they carried immense depth. The phrase “Raja Santo Ka Nityananda Yogi” (The King of Saints, Nityananda Yogi) is one such enigmatic statement, hinting at his transcendental state and supreme authority in the spiritual realm.

1. “Raja Santo Ka” – The King of Saints

The phrase “Raja Santo Ka” suggests supreme spiritual sovereignty—one who is beyond even the greatest of saints. In traditional Vedantic understanding, there are different levels of realized beings:

  • Sadhakas (seekers) – Those striving toward realization.

  • Siddhas (perfected ones) – Those who have attained certain yogic powers or realizations.

  • Jivanmuktas (liberated while alive) – Those who have fully transcended ego and duality but still exist in the body.

  • Avadhootas – The rarest beings, beyond all rules of spiritual practice, existing in an absolute state of unity with the Divine.

Bhagavan Nityananda was often described as a Purna Avadhoota (completely liberated being), a rare category beyond even the highest saints. Unlike ordinary saints, who still operate within some framework of teachings, discipleship, or institutions, an Avadhoota exists in spontaneous, effortless divinity.

Even realized masters like Shree Swami Samarth, Shree Shankar Maharaj, and Shree Beedkar Maharaj are said to have recognized Bhagavan’s unique stature. Many great yogis and saints—including Siddharudha Swami and Shree Janananda Swami—bowed before him, acknowledging his supreme realization.

The Symbolism of a King in Spirituality

A king is not just powerful but also all-encompassing, self-sufficient, and beyond limitation. The term “Raja” (king) suggests that Bhagavan Nityananda was a master who had no need for external recognition or validation, yet the entire spiritual world recognized his supreme state.

One could compare this to Krishna in the Bhagavad Gita, where he remains detached from action yet is the supreme orchestrator of all. In the same way, Bhagavan Nityananda neither sought followers nor institutions, yet saints, yogis, and devotees naturally gravitated toward him.

2. “Nityananda Yogi” – The Eternal Yogi

The second part of the phrase, “Nityananda Yogi,” emphasizes his eternal (Nitya) state of bliss (Ananda) and yoga (union with the Absolute).

  • The term “Yogi” does not just refer to a practitioner but to one who has attained the pinnacle of yoga—complete union with the Supreme.

  • Bhagavan was not a yogi in the conventional sense (one practicing techniques to reach liberation). Instead, he was yoga itself—his very existence was the embodiment of divine unity.

  • His silence, his words, his presence—all carried the power of Maha Yoga, an effortless transmission of the highest truth.

The State of Nityananda

Unlike saints who engage in teachings, discourses, or miracles for their devotees, Bhagavan’s presence itself was transformative. He could sit silently, and those around him would experience profound states of meditation or spiritual awakening.

This aligns with the description of a Sahaja Yogi, one who remains naturally and effortlessly established in the Divine. Bhagavan did not need to meditate, perform rituals, or teach systematically—he simply was the Supreme state itself.

Bhagavan’s Unique Place Among Saints and Yogis

If we examine the lives of great saints and yogis, we see that many follow specific paths:

  • Jnana Yogis (path of wisdom) engage in scriptural study and self-inquiry.

  • Bhakti Yogis (path of devotion) surrender to a personal deity.

  • Karma Yogis (path of action) serve selflessly.

  • Raja Yogis (path of meditation) refine the mind toward pure consciousness.

Bhagavan Nityananda transcended all these categories. He did not belong to any particular path, yet he was the highest expression of all of them. He could uplift a seeker through silence (Jnana), inspire deep love (Bhakti), transform karma through grace (Karma), and induce samadhi effortlessly (Raja Yoga).

This is why he was not just a saint but the Raja of saints—one who embodied the essence of all spiritual paths, beyond dogma or tradition.

Direct Confirmations from Bhagavan’s Teachings

Bhagavan’s words often hinted at his transcendental state. Some of his statements that align with this idea:

  • “Shiva is in everyone. Where is the need to search?” – This reflects his awareness that he was not separate from the Supreme Shiva-consciousness.

  • “You do your work, and Nityananda will do his.” – Suggesting that his grace operates beyond human comprehension.

  • “A real Yogi has no caste, creed, or religion.” – Indicating his state beyond all distinctions.

  • “Sabh Mithi” (All is sweet) – A deeply Vedantic statement, showing his non-dual perception of reality.

His very presence proved that he was beyond saintliness, beyond yoga, beyond name and form. The Ultimate Meaning of the Phrase

“Raja Santo Ka Nityananda Yogi” is not just a title—it is an acknowledgement of Bhagavan’s supreme spiritual state.

  • He was the “Raja” (king) among saints because he embodied the pinnacle of realization without any institutional role or structured teaching.

  • He was “Nityananda Yogi”, not because he practiced yoga but because he was Yoga itself—eternal bliss in human form.

  • This phrase reflects how other saints, yogis, and even seekers perceived Bhagavan—not as a teacher, not as a guru, but as the supreme, unshakable presence of the Divine.

In essence, this phrase is a recognition that Bhagavan Nityananda was not merely a saint—he was an embodiment of the Supreme Consciousness itself.

8. “Haji Karat Siddh Sadhu Jogi”  – “A perfected Sadhu and Yogi continues to contribute (or remains active in his spiritual work).”.

Bhagavan Nityananda’s utterances were often layered, requiring deep contemplation. The phrase “Haji Karat Siddh Sadhu Jogi” appears cryptic at first but reveals profound truths when explored in the light of Vedanta, yoga, and his own state of being.

1. “Haji Karat” (Still Doing / Yet Performing)

  • The word “Haji” (from Hindustani/Arabic) means “still” or “yet.” It suggests continuity, something ongoing, something that has not yet ceased.

  • “Karat” (from Sanskrit/Hindi) means “doing” or “performing.”

Together, “Haji Karat” could mean:

  • Something is still being done, continuing despite an apparent completion.

  • It could indicate the paradox of effort and effortlessness—where a realized being like Bhagavan, who is beyond all action, appears to act.

  • It could also mean action continues, but the doer is absent—which aligns with the Bhagavad Gita’s teachings on action without attachment.

Possible Interpretations of “Haji Karat”

  • Even after attaining Siddhahood, saintliness, or yogic perfection, the work continues.

  • A true master does not withdraw after realization but remains in the world for the upliftment of others.

  • Divine play (Lila) never ceases, even when one has transcended personal karma.

This mirrors Krishna’s words in the Bhagavad Gita (3.22-26):
“Though I have nothing to attain, I continue to act for the welfare of the world.”

2. “Siddh” (Perfected Being)

  • “Siddh” refers to one who has attained Siddhis (spiritual perfections or powers) or one who has achieved full realization.

  • In yogic terms, Siddhas are beings who have transcended the need for spiritual effort and attained union with the Supreme.

  • Siddhas are beyond ordinary human limitations—they may possess miraculous powers but remain detached from them.

Bhagavan Nityananda exemplified this state—he performed countless miracles, but never for personal gain or display. He lived like an Avadhoota, free from all worldly concerns, yet his presence transformed those who came near him.

The Meaning of “Siddh” in This Context

  • Even after attaining Siddhahood, the action continues—hence Haji Karat Siddh.

  • A Siddh may perform miracles, yet remains beyond them.

  • Despite being liberated, the body may still act according to prarabdha karma (remaining karma of the body).

3. “Sadhu” (Saintly One)

  • “Sadhu” means a pious, disciplined, and renounced being.

  • It refers to one who follows a path of Dharma and purity.

  • A Sadhu is typically engaged in tapas (austerities), bhakti (devotion), or jnana (wisdom).

However, Bhagavan Nityananda was not a conventional Sadhu. He was beyond religious structures, beyond sects, beyond prescribed practices—yet, he embodied the highest saintliness.

Meanings of “Sadhu” Here

  • Even after being a Siddh, one continues to live righteously, setting an example for others.

  • Sadhuhood is not an identity but a state of being.

  • The presence of a true Sadhu uplifts all without effort.

Bhagavan Nityananda often said:
“A real yogi has no caste, creed, or religion.”
This means that true saintliness (Sadhuhood) transcends external identity.

4. “Jogi” (Yogi – The One in Union)

  • “Jogi” (Yogi) refers to someone established in Yoga (Union with the Supreme).

  • A Yogi can be:

    • A practitioner (one who is on the path).

    • A Siddha Yogi (one who has attained realization).

    • A Maha Yogi (one who has gone beyond all distinctions).

Bhagavan Nityananda was a Maha Yogi—beyond all paths, yet embodying all of them. He did not practice yoga; he was Yoga itself.

Meaning of “Jogi” Here

  • Even after realization, the Yogi may continue to engage with the world.

  • A Jogi has no personal desires, but may still act for the upliftment of others.

  • The highest Yogi appears to do but is actually beyond all action.

This ties back to Krishna’s teaching:
“The wise see action in inaction and inaction in action.” (Bhagavad Gita 4.18)

Deeper Meaning of the Whole Phrase

 1: “Perfection is Not the End”

Even after attaining the highest realization (Siddh, Sadhu, Jogi), Bhagavan hints that action continues (Haji Karat). This means:

  • A realized being does not stop engaging with the world.

  • Even after reaching the highest state, the body-mind continues as per divine will.

  • The Guru’s work is endless—uplifting seekers, guiding the worthy, and transmitting grace.

Bhagavan Nityananda himself displayed this:

  • Though he was beyond all karma, he continued to guide devotees.

  • Though he had no personal desires, he uplifted countless seekers.

 “Transcendence and Immanence”

  • A Siddh is perfected but may still interact with the world.

  • A Sadhu is saintly but may remain hidden or act in unexpected ways.

  • A Jogi is in union but may continue to act outwardly.

Bhagavan’s life reflects this paradox. He remained silent yet taught profoundly, he appeared to do nothing yet transformed thousands, he had no attachment yet provided abundantly.

Bhagavan Nityananda’s Unfathomable State

“Haji Karat Siddh Sadhu Jogi” encapsulates a paradox:

  • A realized being appears to act, yet remains beyond all action.

  • Perfection is not the end—work continues, but without attachment.

  • A true master is a Siddh (perfected), Sadhu (righteous), and Jogi (unified with the Divine), yet still engages with the world.

Bhagavan Nityananda was all three and yet beyond all three.

11. “Mati Deve Kare Sabhki Kaj” – “The Supreme Intelligence Runs Everything”

This phrase from Bhagavan Nityananda’s cryptic utterances is deceptively simple yet deeply profound. Let’s break it down and explore its spiritual implications.

1. “Mati” (Intelligence, Mind, Divine Wisdom)

  • Mati comes from the Sanskrit root ‘mat’, meaning to think, to comprehend, or to understand.

  • It can refer to:

    • The human mind (manas) – the instrument of thought.

    • Intelligence or wisdom (buddhi) – the faculty of discernment.

    • Divine intelligence – the supreme wisdom that governs all.

In Bhagavan Nityananda’s teachings, Mati is not merely the intellect but the higher awareness that directs all actions. It is that which guides, inspires, and executes without ego.

Who or What is “Mati” in This Context?

  • It could refer to the Divine Will (Ishwara’s intelligence) that orchestrates everything effortlessly.

  • It could mean the awakened mind—the Guru’s consciousness, which acts without personal motive.

  • It could point to the spontaneous working of the universe, where everything happens as it should.

In Vedanta, Brahman is both the intelligent cause (Nimitta Karana) and the material cause (Upadana Karana) of creation. This phrase suggests that the intelligence behind all action is divine, not personal.

2. “Deve” (Gives, Bestows, Provides, Directs)

  • Deve comes from the root ‘da’ (to give). It means grants, bestows, or directs.

  • Who is the giver here? Mati—the supreme intelligence.

This suggests:

  • The divine wisdom provides guidance to all beings.

  • Right action arises naturally when one is aligned with the supreme intelligence.

  • The Guru’s grace bestows the right understanding at the right time.

Bhagavan often emphasized effortlessness (Sahajta)—that when one surrenders, the right action unfolds naturally.

3. “Kare Sabhki Kaj” (Does Everyone’s Work, Fulfills All Duties)

  • “Kare” means does, performs, accomplishes.

  • “Sabhki” means for everyone.

  • “Kaj” means work, duty, or purpose.

This suggests that:

  • The divine intelligence is the real doer behind all actions.

  • When one surrenders to divine wisdom, work happens spontaneously and correctly.

  • A true yogi does nothing personally yet all things get done through them.

This aligns with Bhagavad Gita (3.27):
“All actions are performed by the Gunas of Prakriti (nature), but the ego-deluded being thinks, ‘I am the doer.’”

Bhagavan Nityananda himself was an example of this. He never claimed to “do” anything, yet miracles happened around him effortlessly. His mere presence transformed lives, fulfilled needs, and guided seekers.

Deeper Meaning of the Whole Phrase

1. “The Supreme Intelligence Runs Everything”

  • There is no need for personal effort or egoic control—everything is already handled by divine wisdom.

  • The world functions through an unseen intelligence—the sun rises, rivers flow, and life continues without interference.

Bhagavan’s teaching resonates with the Advaitic realization that the individual doer is an illusion.

2. “Surrender and Let the Divine Work Through You”

  • A disciple who aligns with divine intelligence will always act correctly, without tension.

  • This is why saints like Bhagavan emphasize surrender (Sharanagati)—once you let go, the divine takes over.

Bhagavan once said:
“Why fear? The one who sent you here will take care.”

This echoes Krishna’s words:
“Surrender to Me alone, and I will take care of all your burdens.” (Gita 18.66)

3. “The Guru’s Grace Does Everything”

  • For a devotee, the Guru is the living embodiment of Mati.

  • Those who surrender at the Guru’s feet find all their tasks fulfilled effortlessly.

  • The Guru does not interfere, but His presence ensures everything happens as it should.

There are countless stories of Bhagavan’s silent grace:

  • Devotees receive solutions to problems without asking.

  • Sick people getting cured just by being in his presence.

  • Destinies shifting by his unseen hand.

“Doing Without Doing”

“Mati Deve Kare Sabhki Kaj” is an ultimate Vedantic truth:

  • The Supreme Intelligence governs all.

  • Surrender leads to effortless right action.

  • The Guru’s presence fulfils all needs without effort.

Bhagavan Nityananda was a Siddh who did nothing, yet all things happened through him.

12.“Dayalu Bhakt Naka Rakhe Laaj” – The Compassionate One Never Lets a Devotee’s Honor Falter

This cryptic phrase from Bhagavan Nityananda reflects a deep spiritual truth: The Divine or the Guru, out of infinite compassion, always protects the honour and dignity of a true devotee.

1. “Dayalu” (Compassionate, Merciful, Kind-hearted)

  • Dayalu refers to one who is filled with Dayā (compassion)—a quality often attributed to the Guru, the Divine, or a realized being.

  • In Bhagavan Nityananda’s context, it refers to the all-merciful Guru who takes care of his devotees, seen and unseen.

A true Guru never abandons a sincere devotee, even if that devotee has faults. Bhagavan always emphasized that Guru Kripa (Guru’s grace) is boundless and unconditional.

Krishna expresses the same sentiment in the Bhagavad Gita (9.22):
“For those who surrender to Me with devotion, I carry what they lack and preserve what they have.”

2. “Bhakt Naka” (A Devotee Shall Not, The Devotee Need Not…)

  • Bhakt means a devotee—one who surrenders with love and faith.

  • Naka is a colloquial Marathi phrase meaning “shall not” or “need not.”

This suggests that a true devotee need not fear disgrace, dishonour, or downfall, because the Guru’s grace is always protecting them.

This also reflects a key principle in Bhakti Yoga—the devotees do not have to prove or defend themselves; the Divine takes care of everything.

3. “Rakhe Laaj” (Preserves Honor, Protects Dignity, Saves from Disgrace)

  • “Rakhe” means protects, preserves, or upholds.

  • “Laaj” means honour, dignity, self-respect, or reputation.

This means that the Guru never allows a devotee’s dignity to be lost. Even in the most challenging circumstances, the Guru ensures that the devotee’s faith is never betrayed.

  1. Sudama’s Story (Bhagavata Purana)

    • Sudama, Krishna’s childhood friend, was a poor Brahmin. Despite his poverty, he never asked Krishna for help. But Krishna, out of divine love, blessed Sudama with abundance without him even asking.

    • Krishna preserved Sudama’s Laaj—he ensured that Sudama’s dignity was upheld.

Bhagavan Nityananda’s Grace on Devotees

    • Many devotees were in trouble—facing financial struggles, health issues, or social dishonor. Bhagavan silently intervened and saved them from embarrassment, often without their knowledge.

  2. Guru’s Silent Protection

    • Many saints say that a Guru does not always visibly act, but his grace works in the background.

    • When a devotee is sincere, the Guru’s presence ensures that no harm comes to their spiritual or worldly life.

1. The Guru’s Compassion is Absolute

  • A Guru is not just a teacher but an eternal protector of the devotee.

  • Even if a devotee falters, the Guru’s grace prevents them from falling completely.

2. No Need for Fear or Worry

  • A true devotee need not struggle to uphold their dignity—if they have faith, the Divine ensures their respect remains intact.

  • This echoes Krishna’s promise to Arjuna:

    • “Declare it boldly, O Arjuna: My devotee never perishes.” (Gita 9.31)

3. The Power of Surrender

  • This phrase encourages full surrender to the Guru.

  • When one fully trusts the Guru, life’s difficulties no longer cause fear—because the Guru’s grace is silently working.

“Surrender and Be Fearless”

Bhagavan Nityananda’s phrase “Dayalu Bhakt Naka Rakhe Laaj” assures us that once the Guru has accepted a devotee, their dignity, honour, and spiritual progress are safeguarded.

Even in difficult situations, grace operates beyond our understanding.

13.“Nand Kishore Sam Brahmadnyani” is one such profound statement. A Brahmadnyani is like an innocent child.

This conveys the idea that a realized being, despite profound wisdom, remains pure, spontaneous, and free from ego—just like a child. This echoes the Vedantic concept that true wisdom brings simplicity and a state beyond worldly conditioning.

  1. Nand Kishore – This is a name commonly associated with Lord Krishna, the divine child full of bliss (Ananda). Krishna, in the Bhagavad Gita, represents the ultimate Guru who reveals the path to self-realization.

  2. Sam – This could mean “equal to” or “like.” It suggests a comparison or equivalence.

  3. Brahmadnyani – One who has realized Brahman, the Absolute Reality, transcending all dualities.

Bhagavan Nityananda could be indicating that a true Brahmadnyani (a realized being) is like Nand Kishore—eternally blissful, untouched by worldly illusions, and ever absorbed in the Supreme. It might also suggest that Krishna Himself was the embodiment of a Brahmadnyani, playing in the world while being beyond it.

Additionally, it may hint that a realized being expresses divine play (Lila) while remaining rooted in Brahman. Just as Krishna performed worldly actions while being unattached, a Brahmadnyani operates in the world without being bound by it.

 “Nand Kishore Sam Brahmadnyani” from multiple perspectives—Vedantic, Bhakti, and Bhagavan Nityananda’s unique cryptic style.

1. Advaita Vedantic Perspective

In Vedanta, a Brahmadnyani (knower of Brahman) is one who has realized the ultimate truth—Brahman is the only reality, and the world is Maya (illusion). The Brahmadnyani exists in the state of Sahaja Samadhi—fully immersed in Brahman while appearing to function in the world.

How does this relate to Nand Kishore (Krishna)?

  • Krishna, though engaged in worldly activities—fighting battles, ruling kingdoms, and playing in Vrindavan—remained untouched by them.

  • He states in the Bhagavad Gita (4.14): “Actions do not taint Me, nor do I desire the fruits of actions.”

  • A Brahmadnyani is similar—acting in the world but untouched by karma.

Thus, Bhagavan Nityananda’s statement could mean:
A true Brahmadnyani, like Krishna, is ever-established in Brahman, beyond karma and worldly entanglements.

2. Bhakti Perspective

From a devotional viewpoint, Krishna is not different from Brahman but is its most accessible, playful, and loving form. The Gopis, who saw Krishna as their beloved, were in a state of supreme devotion (Prema Bhakti), which led them to the same realization a Jnani attains—oneness with the Divine.

  • Bhagavan Nityananda, through this cryptic phrase, might be revealing that pure love with a pure heart like that of a child (Bhakti) leads to the same Brahmadnyana (knowledge of Brahman) as the path of Jnana (wisdom).

  • A true devotee immersed in Krishna’s name and form ultimately transcends name and form and realizes Brahman itself.

3. Bhagavan Nityananda’s Unique Expression

Bhagavan’s cryptic utterances were often simple yet deeply layered. Here, he equates Nand Kishore (Krishna) with a Brahmadnyani, challenging any separation between Bhakti and Jnana.

  • A Brahmadnyani might look like an ordinary person, just as Krishna appeared as a playful child or a warrior.

  • Yet, his actions are guided by Divine Will, just as Krishna played his Lila with full awareness of his Swaroopa (true nature).

  • Bhagavan could be subtly pointing out that if one recognizes the essence of Krishna, one sees the same Brahman that a Jnani perceives in everything.

Bhagavan Nityananda, in his cryptic brilliance, might be saying:

  • A Brahmadnyani is as free and playful as Krishna.

  • There is no difference between the Jnani and the true Bhakta—both merge into Brahman.

  • To see Krishna only as a divine child is an incomplete understanding; He is Brahman Itself.

14.“Tyagi Mahasiddha Kaivalyadani” – “A true renunciant, a perfected master, is the giver of liberation.” can be seen in multiple layers—Advaita Vedanta, Yoga, and Siddha traditions. Let’s analyze it deeply.

  1. Tyagi (त्यागी) – The one who has renounced.

    • Not just external renunciation, but the renunciation of ego, desires, and attachment to the world (Tyaga in the highest sense).

    • In the Bhagavad Gita (18.2), Krishna defines true renunciation as abandoning the doership of action rather than action itself.

    • Bhagavan Nityananda himself was the ultimate Tyagi, owning nothing, seeking nothing, existing beyond all personal identity.

Mahasiddha (महासिद्ध) – A being of supreme yogic accomplishment.

  • In the Siddha tradition, a Mahasiddha has attained absolute mastery over nature and self.

  • But the greatest Siddhi is freedom from the world itself—not just supernatural powers, but total Self-realization.

  • Bhagavan Nityananda repeatedly warned against chasing lower Siddhis and emphasized Chitta Shuddhi (purity of mind) as the true Siddhi.

Kaivalyadani (कैवल्यदानी) – The giver of Kaivalya (Liberation, Oneness with the Absolute).

    • Kaivalya means the final liberation where the individual self (Jiva) dissolves into the Supreme (Brahman).

    • Dani means “the giver”—Bhagavan is declaring that such a being grants liberation to others.

    • In Vedantic terms, a Jivanmukta (liberated being) doesn’t just attain liberation but becomes a doorway for others’ liberation.

“A true renunciant, a perfected master, is the giver of liberation.”

This aligns with Bhagavan’s own role:

  • He was a complete Tyagi, beyond personal desires.

  • He was a Mahasiddha, yet never displayed powers unless necessary.

  • He was a Kaivalyadani, silently uplifting countless seekers.

Hidden Message: Bhagavan is reminding us that true renunciation leads to the highest perfection, and such beings become vessels for divine grace.

Scriptural & Siddha Tradition References

  • Bhagavad Gita (5.13) – “The one who renounces all actions in the Self, without attachment, is untouched by sin, like a lotus leaf by water.”

  • Yoga Sutras (IV.29) – “For the liberated, even Siddhis become meaningless—Kaivalya alone remains.”

  • Avadhuta Gita (1.31) – “Where is the distinction between renunciation and enjoyment for one who is always established in Self?”

Thus, Bhagavan Nityananda, as a Tyagi Mahasiddha Kaivalyadani, was beyond even the concept of renunciation—because he was never bound to anything in the first place!

 Practical Takeaway for Sadhaks

  • Renounce ego and doership, not necessarily the world.

  • Do not chase Siddhis, focus on inner purity.

  • Seek a Guru like Bhagavan, who doesn’t just preach but transmits liberation through grace.

15. Bhagavan Nityananda’s cryptic phrase:

“Nityanand Rahe Shreeguru Swami” – Shree Guru Swami is ceaselessly in a state of Eternal Joy. (“The Eternal Bliss (Nityananda) always remains as the Supreme Guru.”)

can be interpreted in multiple layers—Advaita Vedanta, Guru Tattva, and the eternal presence of the Guru. Let’s analyze it deeply.

Nityanand (नित्यआनंद) – Eternal Bliss

    • Nitya means eternal, Ananda means bliss.

    • This directly refers to the state of a Jivanmukta—one who is ever-established in the Supreme.

    • It also refers to Bhagavan Nityananda Himself, the embodiment of this eternal bliss.

Rahe (रहे) – Remains, Exists, Is Ever-Present

    • This suggests continuity, unchangeability, and omnipresence.

    • Bhagavan is implying that the state of Nityananda (eternal bliss) is always present, beyond the transient world.

Shreeguru Swami (श्रीगुरुस्वामी) – The Revered Guru, the Supreme Master

    • This is a direct reference to the Guru Principle (Guru Tattva), which is eternal and beyond time.

    • The Guru is not just a physical form but the unchanging consciousness that guides all seekers.

    • Bhagavan is pointing to the idea that the true Guru never dies, never disappears—the Guru is an eternal presence within.

“The Eternal Bliss (Nityananda) always remains as the Supreme Guru.”

  • Bhagavan Nityananda is declaring that the Guru is not limited to a body—He remains forever, guiding in subtle ways.

  • The true Guru is not an external person but the inner Self (Atma Guru), which is Nityananda (eternal bliss).

  • Even though the Guru may leave the physical form, His presence, grace, and guidance remain.

Advaitic & Guru Tattva Insights

  • Bhagavad Gita (4.6) – “Though unborn and eternal, I manifest through My own divine will.”

  • Guru Gita (Verse 87) – “The Guru is beyond birth and death; he remains as pure Consciousness.”

  • Avadhuta Gita (1.25) – “The Guru is beyond form, beyond the senses—He is the Self, the Supreme Bliss.”

Thus, Bhagavan’s words emphasize that the Guru is not bound by a name or form—He is an eternal presence, guiding through grace.

 Practical Takeaway for Sadhaks

  • Don’t seek the Guru merely in a physical form—the Guru’s presence is eternal.

  • Nityananda is within you—find that bliss, and you will find the Guru.

  • Have unwavering faith—even if the Guru is not physically present, His guidance is always active.

Bhagavan’s ‘Disappearance’ in 1922 (Yet He Remained!)

  • As a young boy in Kanhangad, Bhagavan suddenly vanished one day.

  • People searched everywhere, assuming He had left.

  • Yet, many devotees continued to have His darshan in dreams and visions, feeling His presence even though He was not seen physically.

  • This aligns with the idea that the Guru never truly “leaves”—He is always present in consciousness.

  • Thus, even when Bhagavan was not physically seen, He remained. The Guru is not the body, but an eternal presence.

  • The Guru doesn’t need words, rituals, or even a body to bestow grace. His presence remains beyond time.
  • Bhagavan’s presence was never tied to His body—He continues to guide those with devotion.

Bhagavan’s Promise to His Devotees

  • Once, a devotee worried about what would happen when Bhagavan would no longer be in physical form.

  • Bhagavan simply smiled and said,
    “Nityananda is eternal. Where will He go?”

  • This directly connects to His phrase “Nityanand Rahe Shreeguru Swami”, implying that the Guru never leaves—His presence is beyond life and death.

 The Guru is not bound by the physical. His guidance continues eternally.

 “Nityanand Rahe Shreeguru Swami”

  • Nityananda is not just a name but an eternal state of bliss and Guru consciousness.

  • The Guru (Shreeguru Swami) never leaves—He remains as the ever-present guiding force.

  • Even after Mahasamadhi, the Guru’s grace continues to work in mysterious ways.

16. “Shree Ganeshpuri Punyabhoomi”— Shree Ganeshpuri is a Divine land, his phrase holds immense spiritual depth. It refers to Ganeshpuri, not merely as a geographical location but as a sanctified land, a Siddha Kshetra, charged with the divine presence of Bhagavan Nityananda. Let’s explore its significance.

  • Shree (श्री) – Denotes auspiciousness, divine energy, and sacredness.

  • Ganeshpuri (गणेशपुरी) – The land of Lord Ganesha, symbolizing wisdom, the remover of obstacles, and the gateway to higher knowledge.

  • Punyabhoomi (पुण्यभूमि) – The sacred land, purified by the presence of great beings and their divine vibrations.

Ganeshpuri is not just a village—it is a consecrated space, a spiritual powerhouse infused with Bhagavan Nityananda’s eternal grace.

The Transformation of Ganeshpuri

Before Bhagavan’s Arrival

  • Ganeshpuri was a dense, uninhabited jungle with hot sulfur springs.

  • The place was frequented only by Aghoris and renunciants.

  • The land was spiritually potent but remained unknown to the wider world.

After Bhagavan’s Arrival

  • In the 1930s, Bhagavan settled in Ganeshpuri, meditating in an old temple of Bhimeshwar Mahadev (Shiva).

  • Over time, the once-lonely village became a hub of spiritual transformation.

  • Thousands of devotees from all walks of life experienced miracles, inner awakening, and profound peace.

Ganeshpuri became a beacon of divine grace, attracting seekers from across the world.

 Ganeshpuri as a Punyabhoomi

Bhagavan Himself referred to Ganeshpuri as a spiritually charged land.
Several key aspects confirm its status as a Punyabhoomi:

The Eternal Presence of Bhagavan

Even after Bhagavan’s Mahasamadhi in 1961, devotees continue to feel His presence in the Ashram and the surrounding areas. Many have reported visions, guidance, and profound peace upon visiting Ganeshpuri.

The Bhimeshwar Mahadev Connection

The ancient Shiva temple in Ganeshpuri is believed to have been consecrated by Nath Siddhas long before Bhagavan’s time. Bhagavan often directed devotees to worship at Bhimeshwar Mahadev, emphasizing the presence of Lord Shiva’s energy in Ganeshpuri.

The Sulfur Springs—A Siddha Kshetra

The hot water springs in Ganeshpuri are not just natural phenomena—they are considered Tirthas (sacred waters). Bhagavan Himself blessed these waters, and devotees experience healing upon bathing in them.

The Sacred Samadhi Shrine

Bhagavan’s Samadhi Mandir radiates a tangible spiritual energy, drawing thousands for darshan, meditation, and transformation. Many devotees have experienced life-changing moments in front of His Samadhi.

Ganeshpuri is not just a place—it is a living temple, where Bhagavan’s presence continues to uplift and transform.

 Bhagavan Nityananda’s Words on Ganeshpuri

Bhagavan Himself hinted at the sacredness of Ganeshpuri through cryptic yet profound statements:

“This is not an ordinary place. It is charged with tapasya.”

  • Indicating that the land holds the energy of past yogis and Siddhas.

“When you come here, leave your burdens behind.”

  • Suggesting that Ganeshpuri is a place of liberation, where one can drop worldly worries and experience divine bliss.

“One who comes here with a pure heart never leaves empty-handed.”

  • Affirming that Ganeshpuri is a land of grace, where sincere seekers receive spiritual upliftment.

Practical Takeaway for Devotees

  • Ganeshpuri is not just a pilgrimage site—it is a living force.

  • One should visit Ganeshpuri with devotion, openness, and surrender to experience its full grace.

  • Even if one cannot visit physically, meditating on Bhagavan and Ganeshpuri’s energy can bring deep inner transformation.