Sadguru Sthavan by Tulas Amma – Hymn 31, 32, and 33.

Sadguru Sthavan by Tulas Amma – Hymn 31, 32, and 33.

Hymn No. 31

Vegee Yave Avadhoota|Antarang Vasa| Dhav Pav Amha Dasa|Vari karee krupa||1||

Dinbandhu Dinanath|Brid Tuj Saje|Bheemeshvar teerth Kshetra|Takuniya yave||2||

Ahhand Swaroop Vyapee|Hrudaynivasi|Kanheree Kshetrasee Jasi|Bhakta Pav Vegee||3||

Nirmal Anandee Dhyat| Nityanand Charan|Nistha vakyavaree Poorna|Nitya Karee Smaran||4||

English

O Avadhoota! I have yearned for You endlessly—come quickly, I beg You!
You, who reside in the innermost sanctum of my heart,
Rush to me, grace me with Your glance,
And shower Your mercy upon poor servants like us,
Who stand surrendered at Your feet.||1||

You are the eternal Friend of the helpless, the Master of the meek.
This role—of lifting the fallen and embracing the forsaken—truly befits You.
O my beloved Sadguru!
The time has come to leave Bhimeshwar Kshetra (Ganeshpuri)
And heed the silent call from afar—
Come to me, to this distant land of Mangalore, where I await You.||2||

Though You are boundless and all-pervading—
A seamless, infinite Form spread across the universe—
You choose to dwell in the heart of Your devotee as if it were Your only home.
O Lord, I plead: please journey to the sacred Canara region,
And bless Your longing devotee with love, compassion, and Divine touch.||3||

Says Nirmalanandee:
I lovingly meditate upon the Lotus Feet of my Sadguru, Nityananda.
With unwavering faith in His words and guidance,
I remain anchored in His remembrance,
Steady in my practice, surrendered in heart, constant in devotion.||4||

1. Vegee Yave Avadhoota | Antarang Vasa | Dhav Pav Amha Dasa | Vari Karee Krupa ||

“Come quickly, O Avadhoota! You who dwell within, come fast! Run to us, Your servants, and shower us with grace.”

This opening is a soul’s cry—a bhakta’s outpouring to the Guru, the Avadhoota.
Tulas Amma, burning with longing, entreats Bhagavan Nityananda to hasten His arrival—not just externally, but to reveal Himself from within.
The phrase “Antarang Vasa” (“dweller of the innermost”) points to Bhagavan not just as a physical Master residing in Ganeshpuri but as the Chaitanya—Consciousness seated deep within the devotee’s heart.

The devotee humbly identifies herself as a “dasa”—a servant, a surrendered being—and pleads, “Dhav Pav”—“come running, take notice of us!”
This is the desperation of divine love: not demanding miracles, but asking for the touch of grace, for that inner flood of Krupa (Grace) that transforms.

2. Dinbandhu Dinanath | Brid Tuj Saje | Bheemeshvar Teerth Kshetra | Takuniya Yave ||

“You are the friend of the poor, the Lord of the helpless; greatness befits You. From Bhimeshwar Tirtha Kshetra, come this way!”

This stanza establishes Bhagavan’s role as Dinabandhu (Friend of the poor) and Dinanath (Lord of the helpless). These aren’t mere titles—they’re lived truths in the lives of countless devotees.

“Brid Tuj Saje” means “such glory suits You”—a way of acknowledging that Bhagavan’s greatness lies not in grand miracles, but in lifting the lowly, in serving the unnoticed, in remaining beyond praise yet ever-compassionate.

Now the location becomes significant—Tulas Amma refers to Bhimashankar Teertha Kshetra, i.e., Ganeshpuri, where Bhagavan had taken residence. She pleads with Him to “Takuniya Yave”—”turn and come this way!”
This “way” is towards Mangalore, in the Canara region of Karnataka, where Tulas Amma and others waited in devotion, yearning for His darshan. It is also symbolic—she’s asking Him to bridge the inner and outer distance, to come to her heart, her town, her people.

3. Ahhand Swaroop Vyapee | Hrudaynivasi | Kanheree Kshetrasee Jasi | Bhakta Pav Vegee ||

“O Infinite Form, All-pervading One, indweller of the heart! Just as You did at Kanheri Kshetra, please come swiftly and uplift Your devotee.”

Now the tone deepens—she addresses Him as “Ahhand Swaroop Vyapee”—the Infinite, All-Pervading One. This is the Vedantic vision: the Guru is not confined to form, not limited to Ganeshpuri or any place, but is the Self of all. Yet, paradoxically, He dwells most tenderly in the devotee’s hridaya—the heart.

Then comes a historical reference—“Kanheree Kshetrasee Jasi”. Kanheri, the ancient cave complex near Borivali in Mumbai, was a place where Bhagavan was known to have spent time in deep meditation. It symbolises stillness, depth, sadhana, and the timeless Guru Presence.

She says: “Just as You blessed the seekers at Kanheri, come now and bless this devotee. Don’t delay. Vegee yave—Come quickly!”
There is both reverence for His formless vastness and a childlike plea for His personal nearness.

4. Nirmal Anandee Dhyat | Nityanand Charan | Nistha Vakyavaree Poorna | Nitya Karee Smaran ||

Says Nirmalanandee: “I meditate on the Lotus Feet of Nityananda with joy and purity. I hold fast to His words with steadfastness, and remember Him always.”

This final stanza is Tulas Amma’s personal signature as Nirmalanandee, a name that captures her spiritual ideal: Nirmal (pure) and Anandee (joyful, blissful).

She expresses how she keeps her mind immersed in meditation on the Charan—the Lotus Feet—of Bhagavan Nityananda. This is not ritualistic; it is the fruit of deep inner bhakti, where the Guru’s Pada represents the highest truth, the firmest ground in a shifting world.

“Nistha vakyavaree poorna”—she declares her unwavering faith in the vakya (words) of the Guru. To her, every teaching of Bhagavan is a mantra to be lived.
And so, “Nitya karee smaran”—she remembers Him constantly. This remembrance (smaran) is jnana bhakti, a union of love and knowing.

This abhang is a moving blend of personal yearning, spiritual insight, geographical referencing, and Guru bhakti. It captures not only the emotion of separation (viraha bhakti) but also the surrender of a disciple who recognizes that the One she longs for already resides within.

Each stanza flows from form to formless, from physical distance to inner nearness, from historical reality to eternal truth. Tulas Amma, as Nirmalanandee, does what few poets can—she bridges longing and fulfillment in the same breath.

Hymn No. 32

Yega Yega Gururaya|Bhet Dega Padu Paya||1||

Urdhvadande Naman Karito|Moorti Pahaya Ichchito||2||

Dhavuniya Twareet Yave|Amha Dasa Toshavave||3||

Ek Bhave Prarthitase|Preme Yeuni Bhetave||4||

Nirmal Anandee Bhav|Nityanand Hachi|Dev||5||

English

Come! Come, O Sovereign among Gurus!
Grant me Your darshan, so I may fall at Your sacred Feet in full surrender!||1||

With both arms raised in reverence—
(I hold the upward breath in the Ajna Chakra)—
I bow to You, yearning deeply for the vision of Your auspicious form.||2||

Come swiftly, come running, O Compassionate One!
Manifest Yourself before us, and fulfill the longing of these humble devotees.||3||

With single-minded devotion and love-filled hearts,
we pray and plead—appear before us, O Beloved, with grace and tenderness.||4||

Proclaims Nirmalanandee:
There is but one unwavering conviction in our hearts—
that our Sadguru Nityanand is none other than God Himself.||5||

This Abhang is a tender blend of longing (viraha), devotion (bhakti), and the humility of surrender (dāsya bhāva). Let us explore and elaborate it verse by verse, with the context of a soul deeply rooted in Guru bhakti, perhaps composed by Tulas Amma or a similar devotee steeped in the divine presence of Bhagavan Nityananda.

1. Yega Yega Gururaya | Bhet Dega Padu Paya ||

“Come! Come, O Gururaya! Give me the blessing of meeting You—let me behold and bow at Your Lotus Feet!”

The cry of the heart is simple, yet profound. “Yega Yega”—Come, O my beloved Guru! There is urgency in the repetition, like the yearning of a child calling to a parent, or a lover calling to the Beloved.

“Gururaya” is not merely “Guru”—but “Raya,” a royal, majestic form of the Guru who is both sovereign and savior.

The desire is not for worldly blessings or miracles—it is for Bhet (a meeting), for Pada Paya (the chance to fall at His sacred feet). In Indian spiritual tradition, to touch the feet of the Guru is to surrender the ego, to merge the limited self into the Supreme.

2. Urdhva Dande Naman Karito | Moorti Pahaya Ichchito ||

“With my body prostrate and head bowed, I perform salutations. My only wish is to see Your divine form!”

The devotee here describes the physical act of surrender—“Urdhva Dande Naman Karito” refers to the full prostration, the sashtanga namaskara, where every limb bows in humility. This is no ritual act—it is bhava-laden, filled with love.

What does the devotee seek? Not wealth, not powers—just one deep, heartfelt desire: “Moorti Pahaya Ichchito”—“to see Your form!”
In the Darshan of the Sadguru’s form lies liberation. Bhagavan’s moorti is not just physical—it is a condensation of compassion, wisdom, silence, and transcendence.

3. Dhavuniya Twareet Yave | Amha Dasa Toshavave ||

“Come running swiftly! Please come and fulfill the yearning of Your humble servants.”

Like in the first verse of the earlier abhang, the urgency continues here—“Dhavuniya Twareet Yave”—don’t walk, run to Your devotees!

The use of “Dhavuniya” (having run) and “Twareet” (quickly) indicates a heart overwhelmed with longing. Time feels heavy in separation. The devotee can bear it no longer.

She refers to herself and others as “Amha Dasa”—Your servants, Your children. And she only asks: “Toshavave”—please satisfy our longing. Tosha means both satisfaction and delight. She is asking not just for a meeting, but for that joy that only comes from union with the Guru.

4. Ek Bhave Prarthitase | Preme Yeuni Bhetave ||

“To the one who prays with single-pointed devotion, may You come lovingly and grant Your darshan.”

This is the essence of the bhakti path. When the heart is absorbed in Ek Bhava—single-pointed focus, unbroken remembrance—then the Guru cannot resist. Bhava is the key that unlocks Grace.

“Prarthitase”—those who pray not with lips, but with the whole being.
And how should the Guru respond? “Preme Yeuni”—with love, the Guru comes, softly, sweetly, and meets the devotee Bhakta Pav Vegee—just like in the earlier abhang.

This is not transactional devotion. It is the pouring out of Prema, and the response is the same—Premena pratyupakāraḥ—Love for Love.

5. Nirmal Anandee Bhav | Nityanand Hachi Dev ||

“The feeling is one of pure and joyful bliss. Nityananda alone is my God.”

The final verse is the culmination—what was once a plea now becomes a declaration.

The devotee’s bhav (spiritual sentiment) is nirmal—pure, stainless, untouched by desire or doubt. It is also Anandee—joyful, not burdened by fear or pain. This is the fruit of Guru Smarana and surrender.

And then, in an outburst of devotion, she declares:
Nityanand hachi Dev—“Nityananda alone is my God!”
Not Vishnu, not Shiva, not any other form—because all forms are seen in Him. For her, Bhagavan is Brahman in Saguna form—Infinite Consciousness with a form that smiles, blesses, walks, and watches silently.

This abhang is a devotee’s love letter to the Guru. It contains:

• Viraha (longing in separation),

• Shraddha (faith in the form),

• Smarana (constant remembrance),

• Ekagrata (single-pointedness),

• and ultimately, Ananda (bliss in devotion).

The abhang ends in non-duality—the Guru is God, and the bhakta’s heart is now filled with silence, stillness, and love.

Hymn No. 33

Guru Dev Dasa | Darshan Tva Dyave| Rakshan Karave||1|

Guru Amha Dev|Shuddha Drudhbhav|Nuravee Swabhav Antareecha||2||

Guruvin Khee |Duja sakha Nahee|Subudheesi Dei|Shraaddhavanta||3||

Nirmal anandee|Nityanand Dhyayee|Nijvastu Pahee|Nitya Dhyanee||4||

English

O Guru Deva, I am Your humble servant—
Please bless me with just one glimpse of Your divine presence!
Let Your compassionate grace become our protection and refuge.||1||

To us, the Guru is verily God Himself.
Our love, devotion, and inner faith in Him are pure and unwavering.
Through His grace, our inner tendencies—unwanted habits and lower inclinations—are cleansed and transformed.||2||

For us, there is no greater companion or refuge than the Sadguru.
He bestows right understanding, noble intellect, and the light of faith to those who surrender with devotion.||3||

Proclaims Nirmalanandee:
“I remain absorbed in the constant meditation of my Sadguru Nityananda—
In His presence, I am blessed with divine visions and the direct experience of Consciousness Itself.”||4||

This beautiful abhang flows from a heart full of love, surrender, and unwavering conviction in the Guru as the Supreme. Each line carries layers of devotion and Vedantic insight, especially through the voice of the devotee-poet Nirmalanandee. Here’s a detailed elaboration of each verse to deepen the understanding of its inner essence:

1. Guru Dev Dasa | Darshan Tva Dyave| Rakshan Karave||1||

O Guru! I am Your servant, O Divine One! Bless me with Your darshan (sacred vision)! Protect me, preserve me—guide me on this path of surrender!

Here the devotee identifies themselves not just as a follower, but as a das, a servant—offering their entire being at the feet of the Guru, recognizing the Guru not as a mere teacher, but as Dev—God incarnate. The longing for Darshan isn’t for form alone, but for the experience of the Divine Presence. The plea for Rakshan (protection) implies not just physical safeguarding, but spiritual refuge—protection from ego, ignorance, and bondage.

2. Guru Amha Dev|Shuddha Drudhbhav|Nuravee Swabhav Antareecha||2||

Our Guru is none other than God Himself. Let this pure and steadfast conviction illuminate and purify our inner nature.

This is a declaration of the highest Bhakti—Guru is God. The phrase Shuddha Drudhbhav suggests a deep-rooted, unshakable, and pure sentiment, not arising from blind faith, but from inner realization. The line prays for the transformation of Antareecha Swabhav—our innate tendencies or inner nature. The light of this bhava is meant to nourish and refine the psyche, burning away vasanas and making room for Divine qualities to arise.

3. Guruvin Khee |Duja sakha Nahee|Subudheesi Dei|Shraaddhavanta||3||

Once one surrenders to the Guru, there is no second refuge or friend. This wisdom and conviction arise in the heart of the faithful.

This verse reflects the Advaita (non-dual) understanding of the Guru: once the inner eye opens, the seeker realizes that there is no “other”. The Guru becomes the sole friend, guide, and inner Self. There is no need for a second support. It’s a state where Shraddha (faith) is not passive belief but arises from Subuddhi (pure intellect, awakened discernment). It echoes the Upanishadic truth: “He who knows the Guru as Brahman, he alone knows.”

4. Nirmal Anandee|Nityanand Dhyayee|Nijvastu Pahee|Nitya Dhyanee||4||

Says Nirmalanandee: I constantly meditate on Nityananda, the embodiment of eternal bliss. My attention is always fixed upon the Supreme Reality, my own true Self.

 This is the voice of the awakened devotee. Nirmal Anandee—one whose joy is pure, not born of sense contact, but of inner stillness. He meditates on Nityanand, both as the Guru and as the essence of his own being. Nijvastu means the “true thing”—the Self, the ultimate reality that abides beyond mind and body. The phrase Nitya Dhyanee suggests not mere formal meditation, but a state of continuous remembrance (smarana), where the mind rests always in That, whether in action or silence.