Sadguru Sthavan by Tulas Amma – Hymns 28, 29 and 30

Hymn No.28

Marathi

Sadgurumahima|Na kale Nigama|Na Jane Agama |Antpar||1||

Adnyanasar|Jagacha Vistar|Sarvahi Visar|Padvito||2||

Sudnyan Davuni|Suvichar Deuni|Sukhe Sahjasani|Basavito||3||

Nirmal Anandee|Nityanand Charanee|Nishtha Vakyavaree|Nitya Dharee||4||

Eglish

The glory of the Sadguru —
Neither the atheist can grasp,
Nor can the devout discern
His beginning or His end.||1||

He reveals to the seeker
That the world’s vast display
Is but illusion born
From the root of ignorance.||2||

With the right knowledge and pure thought,
He blesses the devotee,
And gently makes one rest
In the Self, with ease and peace.||3||

Says Nirmalanandi:
“Hold firm to Guru’s Word,
In steadfast faith and love —
Let your mind dwell there always.||4||

1. Sadgurumahima | Na kale Nigama | Na Jane Agama | Antpar

The supreme glory of the Sadguru cannot be comprehended — not even by the Nigama (Vedic scriptures) nor by the Agama (spiritual treatises and revealed texts). Even those who are learned in scriptural knowledge — be they rationalist or theists — cannot fathom the full extent of the Sadguru’s greatness. He is Antpar — beyond the beginning, middle, and end — Infinite, unknowable by the intellect, unreachable by logic or dogma.

This verse humbly declares that the Sadguru is not a figure to be boxed within definitions. He is not merely a teacher or philosopher — He is a doorway to the Infinite. The Vedas and Agamas, though vast and sacred, point toward the Truth, while the Sadguru is that living Truth. Tulas Amma invokes both the limits of textual authority and the transcendental nature of Sadguru’s grace, suggesting that only surrender, not scholarship, can approach His Mahima (glory).

2. Adnyanasar | Jagacha Vistar | Sarvahi Visar | Padvito

He reveals that this entire expanse of the world — with all its forms and names — is born from ignorance (Adnyana). By His grace, He makes us forget all that is false and impermanent, removing the veil of delusion.

This verse echoes the core Vedantic teaching: the world is Maya — an illusion projected by ignorance. The Sadguru doesn’t destroy the world but transforms our perception of it. What was once seen as solid and binding is now seen as passing and unreal. Through Jnana (true knowledge), the Sadguru reveals the root cause of bondage — ignorance — and liberates the seeker from attachment. The phrase Sarvahi Visar Padvito (He makes us forget everything) implies not a loss of memory, but a release from false identifications.

3. Sudnyan Davuni | Suvichar Deuni | Sukhe Sahjasani | Basavito

By giving Sudnyan (pure, discerning knowledge) and planting Suvichar (noble, sattvic thoughts), He establishes the seeker in the effortless and joyful resting place — the seat of the Self.

The Sadguru is a silent reformer — He doesn’t impose beliefs but transforms the inner climate of the disciple’s mind. Through teachings, silence, example, or grace, He implants the seeds of right thinking, right attitude, and discriminative knowledge (Viveka). These are not mere ideas but living truths that bear fruit as inner peace and a natural resting in the Self (Sahajasthiti). The joy (Sukhe) is not of the senses, but the bliss of being firmly situated in one’s divine essence — without striving or struggle.

4. Nirmal Anandee | Nityanand Charanee | Nishtha Vakyavaree | Nitya Dharee

Tulas Amma, writing as Nirmal Anandee, advises: “Dwell always at the Feet of Nityananda, the embodiment of eternal bliss. Hold unwavering faith in His words, and live by them always.”

Here, the poet steps into the role of the devotee and messenger. Calling herself Nirmal Anandee — the one blissful in purity — she affirms her identity as one anchored at the Lotus Feet of Bhagavan Nityananda. His Charan (feet) symbolize both surrender and the foundation of her life. Nishtha means unwavering loyalty, a faith that doesn’t shake even in adversity. Vakyavaree are the words of the Sadguru, often cryptic, often simple — yet containing the seed of liberation. To live by His words is to walk the path of dharma and inner realization.

This bhajan flows from the formless greatness of the Sadguru (verse 1), to His power to destroy illusion (verse 2), to His grace in establishing the seeker in the Self (verse 3), and concludes with a devotee’s humble instruction to others: have faith, take refuge, and live by the Sadguru’s word (verse 4). It’s a perfect arc — knowledge, grace, transformation, and devotion — all in just four dohas.

Hymn No.29

Guru AAi Bhet Dei|Vege yei Lavalahee||1||

Chakorachya pari Amha|Pragatavi mukhchandra||2||

Chatakachya Pari Amha|Dnyanghana Vakyamruta||3||

Nirmal Anandee Dhyanee|Nityanand Krupa Danee||4||

English

O Guru, come to us like a loving mother!
Bestow Your darshan without delay —
We are aflame with longing!||1||

Like the Chakora bird thirsts for moonlight,
Reveal to us Your radiant face —
Our hearts yearn for that divine glow.||2||

(Mythological bird Chakor is believed to remain staring at the full moon ceaselessly. Often quoted by Indian saints as an example of an ideal aspirant who ignores the darkness (world) around it and survives only on the moon light beams-the grace of the Spiritual Master)

Like the Chataka waits for rain from the skies,
We crave the nectar of Your words —
Sweet drops of wisdom, cooling our thirst.||3||

(Mythological bird Chatak who drinks drops of water directly as they fall from the clouds. Often quoted by Indian saints as an example of an ideal spiritual aspirant who ignores all things worldly and quenches its thirst by drinking from Heavens above).

Says Nirmal Anandee:
Meditate always on Nityananda —
The ocean of grace, the giver of peace.||4||

This beautiful four-verse Marathi abhang by Tulas Amma, written under her pen-name Nirmal Anandee, is rich in devotional imagery and metaphors drawn from nature and Indian poetic tradition. Let’s explore and elaborate each verse in depth.

1. Guru Aai Bhet Dei | Vege Yei Lavalahee

O Guru-Mother! Come swiftly, give us your darshan — your holy presence — in person.

In this opening plea, the devotee addresses the Guru not just as a teacher, but as a mother — Aai, the one who nourishes, protects, and unconditionally loves. This is a cry from the heart, an intimate and urgent call: “Come quickly! Grace me with your presence!” The word Lavalahee (eagerness or intense longing) indicates deep yearning, the ache of separation from the divine. It’s not a formal prayer — it’s a child’s cry for the mother. This verse beautifully expresses viraha bhakti (devotion through longing), where the seeker thirsts for the Guru’s presence not merely in form but in experience — to feel the Guru’s grace within.

2. Chakorachya Pari Amha | Pragatavi Mukhchandra

Like the Chakora bird longs for the moon,
O Guru, reveal to us your moon-like face.

In Indian poetic tradition, the Chakora bird is said to feed only on the moonlight — symbolizing an intense, one-pointed longing for the divine. The Mukhachandra — moon-like face of the Guru — represents the soothing, radiant, and enlightening presence of the Guru. Just as the moon comforts and calms the night, the Guru’s darshan dispels the darkness of the disciple’s inner world. Tulas Amma says, “We are like Chakoras — sustained not by food, but by your glance, your smile, your grace. Reveal yourself to us!”

This verse subtly suggests Divine Darshan — not just physical sight, but a deep inward vision that satisfies the soul.

3. Chatakachya Pari Amha | Dnyanghana Vakyamruta

Like the Chataka bird thirsts only for the raincloud’s drops,
We thirst for your wisdom-rain — the nectar of your words.

Here the devotee compares herself to the Chataka bird — a legendary bird that drinks only raindrops falling directly from the clouds, and never from any earthly source. It stands for absolute dependence on the Divine and purity of devotion.
The Vakyamruta (nectar of the Guru’s words) is what quenches the thirst of the seeker — not worldly knowledge, but spiritual wisdom (Dnyan), saturated with Truth, born from the silence of Realization.
Tulas Amma implies that the devotee’s inner being is parched, and only the living words of the Sadguru — uttered with grace — can nourish and awaken the soul.

4. Nirmal Anandee Dhyanee | Nityanand Krupa Danee

Nirmal Anandee meditates with purity,
on Nityananda — the bestower of supreme grace.

The final verse is the poet’s signature. Tulas Amma identifies herself as Nirmal Anandee — the blissful one in a state of purity. She declares her state of inner stillness and devotional absorption (Dhyanee) in the Guru, Nityananda, who is not just a person but the embodiment of eternal bliss and grace.
This verse reveals the fruit of the longing and prayer in the earlier verses — dhyana (meditation), nirmalata (inner purity), and krupa prapti (receiving grace). It shows that the spiritual journey moves from longing and prayer, to vision and wisdom, and finally culminates in union and fulfillment through grace.

Longing for Presence: The disciple calls out to the Guru-Mother with urgency and love.

Yearning for Darshan: The devotee likens herself to the Chakora bird, longing for the Guru’s radiant presence.

Thirst for Wisdom: Now compared to the Chataka bird, the seeker seeks only the Guru’s nectar-like teachings.

Fulfilment through Meditation: Having received grace, the devotee is immersed in meditation, purified and fulfilled.

Hymn No.30

Bhet Dei Gurudeva|Parabrahswaroopa|Deuniya Bhet Amha|Porna Karee Vancha||1|\

Darshanechi Sarv Sukh|Sarvkal Amha|Sarv Bhave Sharan Amhee Tuzya Charakamalee||2||

Anathancha Nath Toochi\Dhav Lavlahee|Arta Bhaktansathee vegee|Pave Krupasai||3||

Nirmal Anandee Dhyaiee|Nityanand Aai|Nitya Bhaktee Nitya Muktee|Nitya Hechi Deiee||4||

English

1.
O Gurudeva, grant us Your divine meeting!
You, the very embodiment of the Supreme Parabrahman —
By blessing us with this sacred encounter,
Please fulfill the deepest longing of our hearts.

2.
All joys of this life and beyond
Are attained by just one glimpse of Your Darshan.
With complete surrender, in all moods and states,
We take refuge at Your Holy Feet.

3.
You alone are the true protector of the forlorn!
You rush eagerly to help,
Coming swiftly to the aid of Your sincere devotees —
May we be blessed by Your ocean-like compassion.

4.
Says Nirmal Anandee:
I meditate upon Nityananda, my Divine Mother.
May You grant me unbroken devotion,
Eternal liberation, and this blessed state forever.

Bhet Dei Gurudeva | Parabrahmaswaroopa
Deuniya Bhet Amha | Purna Karee Vancha||1||

The devotee calls out earnestly to the Guru — not just as a teacher, but as the very form of the Supreme Truth (Parabrahman Swaroopa). In Vedanta, the Guru is not seen as a mere person but as the living channel of the Absolute. The desire expressed here is not for material gain, but for the rare and sacred darshan — the spiritual meeting with the Guru, which alone can satisfy the innermost yearning of the soul. This stanza echoes the Upanishadic principle: “Yasya deve para bhaktir yatha deve tatha gurau…” — one who has supreme devotion to both God and Guru gains the ultimate knowledge.

Darshanechi Sarv Sukh | Sarvkal Amha
Sarv Bhave Sharan Amhi | Tuzya Charakamalee||2||

Here, the devotee affirms that the Darshan (vision/presence) of the Guru is the source of all true happiness — transcending time, place, and circumstance. Whether one is caught in worldly struggles or striving in spiritual sadhana, the Guru’s presence is the medicine, the path, and the goal. The line “Sarv Bhave Sharan Amhi” emphasizes total surrender, no matter what emotional state or mental condition one is in. The feet of the Guru — symbolic of spiritual foundation and humility — become the resting place for all burdens.

Anathancha Nath Toochi | Dhav Lavlahee
Arta Bhaktansathi Vegee | Pave Krupasai

This stanza presents the Guru as Anatha-Natha — the Lord and shelter of the shelterless. It expresses the unconditional grace of the Sadguru, who doesn’t wait to be formally called upon but runs to help when the cry of a suffering soul reaches Him. This aligns with Bhagavan Nityananda’s own actions during His life — blessing those who came with no means, no understanding, sometimes even no words, but only silent pain or faith. The phrase “Krupasai” (Ocean of Compassion) likens the Guru to an endless, ever-giving reservoir of divine grace — limitless and impartial.

Nirmal Anandee Dhyaiee | Nityanand Aai
Nitya Bhakti Nitya Mukti | Nitya Hechi Deiee

In this final verse, the bhakta (Nirmal Anandee) reveals her inner state: one of constant meditative absorption in her Guru, whom she addresses as “Aai” — Mother. This is highly significant. It reflects that, to the true disciple, the Guru is not just a spiritual guide but a nourishing, protective, unconditionally loving presence — just like a mother to her child. She seeks not material gifts, but the twin boons of Nitya Bhakti (everlasting devotion) and Nitya Mukti (perpetual liberation). These are not two separate things — for in the bhakti tradition, constant loving remembrance of the Divine is itself liberation.

This abhang is a deeply personal, yet universally relatable cry from the devotee’s heart to the Sadguru — seen as God, guide, protector, and Mother. It shows the evolution of devotion: