“Apana Sārika Karito tho Tatkal

The Sādhak’s Becoming by the Grace of Saguru

Learning Through Tulas Amma’s Sadguru Stavan

Prologue

Life is a roller-coaster ride for the Jeeva, tossed upon the restless waves of Karma, Prarabdha, and Runanubandha.
From birth to death, the individual soul moves through rising peaks of joy and plunging valleys of sorrow—often without understanding the hidden forces shaping its journey. Karma plants the seeds, Prarabdha ripens them, and Runanubandha binds the Jeeva to people, places, and circumstances with invisible threads woven across lifetimes.
Each moment becomes a movement in this mysterious dance—sometimes graceful, sometimes turbulent—yet always purposeful. And through it all, the Jeeva struggles, stumbles, and seeks a way out of the relentless cycle.

But the roller-coaster slows, steadies, and finally becomes a smooth, upward ascent the moment Sadguru-Krupa touches the Jeeva. What was once chaos begins to reveal divine choreography; what felt like bondage becomes the very means of liberation.
For the Jeeva who receives Guru’s glance, the waves no longer drown—they carry him gently toward the shore of Sudhā Bhāvanā, inner purity, and ultimately Moksha.

Bhagavan Nityananda often revealed the mystery of the Guru’s compassion in a single, luminous truth:

“Apana Sāriko Karito tho tatkāl; nāhī tyālā kāl vel.”
“The Sadguru transforms the devotee into His very own Self — instantly; for Him, time does not exist.”

Grace is not constrained by effort, merit, or gradual progression.
It operates through the Guru’s will, His karuṇā, and the devotee’s ripeness, however hidden.

In her Sadguru Stavan, Shree Tulas Amma conveys this profound principle not through philosophy, but through a story—a narrative of a soul trapped in violent prārabdha and crushing runānubandha. The case seems hopeless. Yet she shows how one moment of Sadguru Krupā shatters lifetimes of darkness.

Though Amma never claims that this is her own story, she also does not indicate that it belongs to someone else. The intimacy, the helplessness, the sudden illumination — all feel as if they are spoken from the chamber of her own heart. This story is about the reincarnation of a tiger as a devotee of Nityananda (Anandu) whom the devotee had met in her previous birth as a Yogi. Yogi and Nityananda are one here.

But the story is universal.
It is the story of every sādhak who has struggled with destiny, bondage, and the weight of past impressions.
It is the story of how Grace works, even when everything else fails.

Through this tale, Tulas Amma reveals a secret of Guru Krupa Yog:
Sudhā Bhāvanā—purity of perception—arises not by effort, but by Grace.

And in that moment of Grace, the path to Mokṣa begins.

The Story

Poorv janm hota vyaghracha|Swabhav bahoo kroor tayacha||
Udarasathee hindoni deergh|Karitase hani bandhuvarg||1||

Poorv janm hota vyāghrachā | Swabhāv bahū krūr tayāchā ||
Udarasathee hindonī dīrgh | Karitase haṇī bandhuvarg ||1||

Matesi bhakshoni balak peedile|Pore marini gure davadile|
Anik thayee kela janakacha sanhar|Anath zala tayacha sansar|| 2||

Mātesī bhakshonī bālak pīḍile | Pore mārīṇī gure dāvadile |
Anik thāyee kelā janakāchā sanhār | Anāth zalā tayāchā sansār ||2||

Yapari karit patak aghor|Shat kari jatharagnicha bhar||
Vanacharachi karoni hani|Phiratase ranoranee||3||

Yāparī karit pātak aghor | Shaṭ karī jatharāgnīchā bhār ||
Vanāchārāchī karonī haṇī | Phiratase raṇorāṇī ||3||

Santanavin vyaghrini |Ahampane chale kananee||
Is pahata dhavati pranee|Jeev rakshavayadujiya sthani||4||

Santanāvin vyāghriṇī | Ahaṃpane chale kananee ||
Is pahātā dhāvatī praṇī | Jīv rakshāvāyadujiyā sthāni ||4||

Na pahata lahan thor|Shikar kari nanan prakar||
Dooroni pahata harini|Udee ghalee tatkshani||5||

Na pahātā lahān thor | Shikar karī nānān prakār ||
Dūronī pahātā harinī | Uḍī ghalī tatkshaṇī ||5||

Rakta sarvahi hironi|Pathavi Kailas bhuvanee||
Aise chalata ekedini|Sainya samavet vipinee||6||

Rakta sarvahi hiroṇī | Pāṭhavī Kailās bhuvanī ||
Aise calatā ekedīnī | Sainya samāvet vipinī ||6||

Patala Nrupavar tya sthanee|Shikar hetu manat dharunee||
Rav gela pudhe hounee|Vyaghra pahila ek nayanee||7||

Pāṭalā Nrupavar tyā sthānī | Shikar hetu manāt dharunī ||
Rāv gelā pudhe houṇī | Vyāghra pahilā ek nayānī ||7||

Itar rahile taya magonee|Shidha samgree gheuni||
Khoon janunee vyaghra|Didhali garjana bhayankar||8||

Itar rahile tyā magonee | Shidhā samgrī gheunī ||
Khoon janunī vyāghra | Didhālī garjanā bhayaṅkar ||8||

Kiti ek Rayache ban |Chukale tayachya mastakavaroon||
Zala kopayman vyaghr|Padal tyache angavar||9||

Kitī ek Rāyāche bān | Chukale tayāchyā mastakāvarun ||
Zalā kopāyman vyāghr | Paḍal tyāche aṅgāvar ||9||

Kshan lagata |Davile taya Yampur|
Aise lotata anek savatsar|Nissangpane ek yogeeshvar||10||

Kshaṇ lagatā | Dāvilē tayā Yampur ||
Aise loṭatā anek sāvatsar | Niṣaṅgapane ek yogīshvar ||10||

Dhyanee asuni Harihar|Akasmat ala tya margavar||
Dnanpartichya chaluvar|Vyaghra dhavat ala satvar||11||

Dhyānee asunī Harihar | Ākasmāt alā tyā mārgāvar ||
Dnyānpartīchyā cālūvar | Vyāghra dhāvat alā satvar ||11||

Dekhoni pashuche adnyan|Hasata mahanubhave ughadile nayan||
Are mee too kon paha vicharun |Sookshma vastu ek jan||12||

Dekhōnī pāshuche adnyān | Hasatā mahānubhāve ughāḍile nayan ||
Are mī tū kon pahā vichārūn | Sūkshma vastu ek jan ||12|

Drushya sarv mayik poorna|Poorvache karee ata smaran||
Tethe ahamkarasi nahee karan |Mag kaiche janama maran||13||

Druṣya sarv māyik pūrṇa | Pūrvache karī atā smaraṇ ||
Thethe ahaṃkārasī nahī karaṇ | Mag kāiche janamā mara

Aikata mukhatuni shabd |Tatkal zala stabdh||
Shvanahuni deen houni||Vicharit baisala asanee||14||

Aikatā mukhatunī shabd | Tatkāl zalā stabdh ||
Shvanāhunī dīn hounī | Vichārit baisalā asanī ||14||

Anutap zale manee|Nij bodh padata kanee||
Krupa karavise vat|Pahatase chara neet||15||

Anutāp zalē manī | Nij bodh paḍatā kaṇee ||
Krupa karāvise vāṭ | Pahatase carā nīt ||15||

Sadhuchya darushane phalale apporv|Gela galonee ugra bhav||
Yogbalachya samor kay karel pamar||16||

Sādhuchyā darushane phalale apporv | Gelā galonī ugra bhāv ||
Yogbalāchyā samor kāy karel pamar ||16||

Poorna shanticha to agar|Krupa kelee tayavar||
Ghadata charansparshan|Palale sakal avagun||17||

Pūrṇa shāntīchā to agar | Krupā kele tayāvar ||
Ghadatā caraṇsparshan | Palale sakal avagun ||17||

Deen vadan houn|Ala taya sharan||
Dnyanacha hota upadesh|Adnyane sodila desh||18||

Dīn vadan houn | Alā tayā sharaṇ ||
Dnyānāchā hotā upadesh | Adnyāne sodilā desh ||18||

Januni mrugacha uddesh|Bolatase avinash||
Pralabdh urale kinchit|Anik janmee hosee nishchint||19||

Janunī mruḍgāchā uddesh | Bolatase avināsh ||
Pralabd urale kinchit | Anik janmī hosee niśchint ||19||

Swagruh milel shreemant|Chitt thevoo nako tyat||
Dhyata manee anant|hoiee sada shant||20||

Swagruḥ milel shrīmant | Chitt thevoo nako tyāt ||
Dhyātā manī anant | Hoiee sadā shānt ||20||

Gruhee atmavichar karit|Nishkame jan sansarmitthya||
Karita sakalanche atithya|Jansil nij satya||21||

Gruhī ātmavichār karit | Niṣkāme jan sansarmitthya ||
Karitā sakalānche atithya | Jānsil nij satya ||21||

Chinta na karee antaree|Pavel tuza Shreeharee||
Kar thevita mastakavaree|Naval zale yaparee||22||

Chintā na karee antarī | Pāvel tūzā Shreeharee ||
Kar thevitā mastakavaree | Naval zalē yāparee ||22||

Ashroo vahoni nayanee|Vyaghra padala charanee||
Sthool deh sodonee|Gela adnya gheonee||23||

Ashrū vahonī nayanee | Vyāghra paḍalā caraṇee ||
Sthool deh sodonī | Gelā adnyā gheonī ||23||

Ya janmee gheuni streejannan|Zalee paradheen||
Bhogavaya pralabdh pracheen|Asa yog ala ghadoon||24||

Yā janmī gheunī strījannan | Zalī paradheen ||
Bhogāvayā pralabd pracheen | Asā yog alā ghaḍoon ||24||

Poorveecha jo hota nrupavar|Zala ata bhratar||
Nam tayache Shankar|Paramarthee kela sahay phar||25||

Pūrvīchā jo hotā nrupavar | Zalā atā bhrātar ||
Nām tayāche Shankar | Paramārthī kelā sahay phar ||25||

Putrasi mhanati Gangadhar|Taya mage alpayushee chavadhee por||
Sahavee kanya sundar|Rakshak ticha Raghuveer||26||

Putrasī mhaṇatī Gangādhar | Tayā mage alpayushee chavadhee por ||
Sahavee kanyā sundar | Rakshak tīchā Raghūveer ||26||

Bhakshan kelelee harini|bolvite nij janani||
Devakee mhani ek bahini| Tee manachi chinta nivarini||27||

Bhakshan kelelī harinī | Bolvite nij jananī ||
Devakee mhaṇī ek bahinī | Tee manachī chintā nivārini ||27||

Rajayache hote sainya sakal|Daviti mitra mhanuni keval||
Kela tyannee nana pari chhal|Apanache mhane tee kapal||28||

Rājayāche hote sainya sakal | Dāvitī mitra mhaṇunī keval ||
Kelā tyaṇnī nānā parī chhal | Āpanāche mhaṇe tī kapāl ||28||

Anandu mhanuni ah eek bhandu|Sad vandi Nityanandu||
Toch ek krupasindhi|Poorveecha ha runanubandhu||29||

Anandu mhanuni ah eek bhandu|Sad vandi Nityanandu||
Toch ek krupasindhi|Poorveecha ha runanubandhu||29||

1

In her previous birth, she was a tigeress whose nature was very cruel and brutal.

For a long time, she used to wander about and cause destruction to her own clan and species. ||1||

The Tiger Represents Ignorance (Avidyā)

Wild, instinctive, hungry, reactive — the tiger symbolises:

  • the unrefined mind
  • egoic impulses
  • karmic patterns
  • vasanas that harm oneself and others

Just as the tiger pounces without discrimination, the ignorant mind acts impulsively.

2

She killed the mother and troubled the child. She had driven out  the cattle by killing  young cowherds

She had also killed the father somewhere and made his family orphans. ||2|| 

3

On similar lines, she used to do many brutal and sinful actions to fulfil and pacify the burden of fire in her stomach (hunger).

She used to wander in the jungles by killing and harming the various creatures of the jungle. ||3||

4

The tigress that had no progeny used to wander with great pride in the forest. 

On seeing her coming, all the animals ran for their lives in fear. ||4||

5

Without any consideration for the young ones are large she went around hunting and killing ruthlessly.

Seeing a deer from a distance, she jumped on the female instantly. ||5||

6

She used to snatch and drink all her blood and send her into the other world.

 One day, a king came into that forest along with a troop of his soldiers with the intention of hunting. ||6||

7

When the king went further with the intention of having a good sport of hunting.

With this intention, the king went deep inside and came across the tigress. ||7||

8

King’s retinue remained behind, along with food and other items.

 When the tiger got the indication of the approaching king, he roared very loudly with anger. ||8||

9

Several arrows shot by the king had a near miss and just passed by the top of the tiger’s head.

The tiger became wild with anger and attacked the king. ||9||

10

Within seconds, the king was killed.

In this manner, several years passed away till one day, one Yogeshvar, who was alone, came into the jungle. ||10||

The King and the Killing

Every act of the tiger creates new runānubandha — threads of karmic debt.
Even the killing of the king becomes a future husband-wife bond.

Tulas Amma shows that no relationship is random.
Every sorrow, every connection, every enmity has roots deeper than one lifetime.

11

He who was absorbed in contemplation of Lord Hari and Hara (Vishnu and Shankar-Harihar) suddenly crossed the path of the tiger in the forest. The tigeress, by habit, charged forward swiftly to kill the sage. ||11||

12

Observing the ignorance of the wild animal, the great Yogee* opened his eyes with a smile and addressed, “Hey, You! Just contemplate on ‘Who are you And Who am I?’ Understand that it is one subtle essence (in both)! ||12||

*Here, Yogi is our Nityananda in that Avatar

The Turning Point — “Who are you? Who am I?”

When the Yogi (Sadguru) says:

“Who are you? Who am I?
We are one subtle essence.”

This is the core of Guru Krupa Yog:

Guru Krupa Yog = The Guru reveals your own true nature (Nij-Swarupa)

Not by:

  • ritual
  • austerity
  • scriptural learning
  • moral reform

But by a direct transmission of awareness.

This is exactly what you have been teaching:
“Apana Sarika” — the Sadguru transforms the disciple into His own state.
Not similar — the same state.

This verse is the heart of that doctrine.

13

This entire vision (of duality) is illusory. Remember your previous birth now. There is no reason to bring in the feeling of ego. If that is so, where is the question of life and death also? ||13||

Instant Transformation

The tiger becomes still “tatkāl” — instantly.
This is the meaning of Bhagavan’s words:
“Apna Sāriko Karito tho tatkāl.”
Grace does not take time.

14

No sooner did the tiger hear these words of wisdom (from that Yogeeshvar), she immediately became calm and still at that very moment!

She became meek and humble more than a dog, and sat in a posture contemplating. ||14||

Sudha Bhāvanā — The Tiger Awakens

When the tiger sits down, “more humble than a dog,”
it reflects the birth of Sudha Bhāvanā:

  • pure receptivity
  • innocence
  • egoless openness
  • the readiness for transformation

Sudha Bhāvanā is the Yogi’s doorway.

Without it, even the Guru’s presence doesn’t work.

With it, the Guru’s single glance liberates.

15

Her mind was full of regrets now, on hearing the words of true wisdom. After seeing His Lotus Feet, she felt that He should bestow on her His grace and show her the path. ||15||

16

Just by the sacred sight of a holy monk, an amazing miracle happened. The cruelty just fell apart from her. How can such an evil nature stand up to the power of yoga? ||16||

17

He was the treasure and seat of complete peace. He bestowed his grace on the tiger. When the tiger touched the feet of Yogeeshvar, his wicked and cruel state of mind vanished quickly. ||17||

18

She surrendered herself to Yogeeshvar with a humble and helpless face. When she received the instructions of Knowledge from the Yogeeshvar, ignorance had left its own place. ||18||

“Touching the Guru’s Feet” — Transformation Happens

Touching the Guru’s feet is symbolic:

  • surrender of ego
  • dissolution of past habits
  • merging of the jiva’s identity with the Guru-tattva

“All his avagun (faults) disappeared.”

This is not moral purification.
It is an identity transformation —
from ego to pure Consciousness.

This is your understanding of:

Nijasthiti (the Nija-state)

Nityaswaroop

Sudha Bhavana → Vairagya → Guru Krupa → Jivanmukti

19

Knowing the intention of the animal, the immortal Yogeeshvar started talking.

“The impact of your destined effect has remained very little. You shall certainly have to reincarnate. ||19||

Prārabdha and Runānubandha Explained

The poem then reveals a profound truth:

After knowledge, prārabdha still continues.

This is why the Yogi tells him:

“Some little prārabdha remains.”

Thus:

  • The tiger takes birth as a woman (in this narration, I have taken liberty to address the tiger as tigerres)
  • The king becomes her brother
  • The deer becomes her mother
  • The army becomes her friends
  • The unfulfilled karmas of past violence appear as family struggles

This is runānubandha —
The karmic knots tie souls across births.

“Grace can burn sanchita karma, soften prārabdha karma,
But runānubandha must be exhausted.”

Tulas Amma expresses this with poetic simplicity.

20

 You will be born in a rich house. But do not ever attach your mind to that.

If you think and meditate on The Endless One, your mind will attain tranquillity. ||20||

The Next Birth: A Woman’s Life

The new birth is not a punishment but a purification.
She must burn the last strands of prārabdha:

  • mother (the deer)
  • sister
  • husband (the king reborn)
  • friends (the army)
  • suffering
  • emotional debts

These are not obstacles, but the final clearing of karmic dues before liberation.

21

While living as a householder, contemplate and realise that this worldly life is totally an illusion.

 As you perform your duty of hospitality to all, you will be conscious of the truth. ||21||

22
“Do not worry or be anxious as God Hari is at your rescue.”  When the Yogeeshvar placed His palm on the head of the tiger after uttering these words, a strange thing happened. ||22||

GKY Principle: The Guru Prepares the Soul for the Final Birth

The Yogi promises:

“In the next birth, be free from fear.
You will have a wealthy home,
meditate on the Infinite,
and attain peace.”

This is the classic sequence of Guru Krupa Yog:

  1. Guru gives knowledge (bodha)
  2. Karma plays out (prārabdha)
  3. Grace protects and guides
  4. A final birth unfolds in auspicious circumstances
  5. Liberation becomes effortless

This echoes Ramana Maharshi’s and Lord Krishna’s assurance:

Once awakened, one never falls back.

23

The tiger fell on His (Yogi’s) feet with tears running down its face.

She dropped her physical body and left this world, accepting the command of the Yogeeshvar. ||23||

24

In this life, born as a woman, I lived a life of dependency.

To suffer the effect of the misdeeds of the past, the chance (destiny) brought this act (misfortune) together. ||24||

25

That king in your previous life has become your husband in this life.

His name is Shankar, who has a great liking for spiritualism. So, he has helped you with it. ||25||

26

The name of your son is Gangadhar, and after him came four other children who died when young.

 The sixth is a very beautiful daughter. Raghunath is the name of her protector [husband]. ||26||

27
The female deer whom you have killed and eaten became your own mother in this birth. Your sister Devakee will remove the anxiety and worry from your mind. ||27||

28
The king’s former army, outwardly appearing as well-wishers, now came as friends. They deceived her in many ways, saying destiny itself is strange.

29
I have a brother called Anandu*. I offer eternally my obeisances to Nityananda!
He alone is the ocean of grace; this bond comes from past lives (runanuband).

She addresses Bhagavan Nityananda as Anandu*, her brother

The Culmination — Nityananda as the Krupāsindhu

The final verse declares:

“Offer salutations to Nityananda—
He alone is the ocean of grace.
This bond is from past lives.”

Here, the poem reveals: this soul, purified through births, has now reached the Sadguru.

This is the ultimate fruit of Guru Krupa Yog:

**Many lifetimes of karmic ripening

lead a soul to the feet of the Sadguru,
where the journey ends in Nija-sthiti.*

Why Tulas Amma Told This Story

Tulas Amma uses a dramatic story to teach:

Grace is not random — it is the culmination of many births
The Guru removes ignorance instantly
But prārabdha must still play out
Runānubandha explains strange relationships
Sudha Bhāvanā prepares the heart for transformation
The Sadguru alone completes the journey

Epilogue — The Song Ends but the State Remains

As Tulas Amma finishes the last line, she is not reciting a poem.
She is not composing literature.

She is simply describing the state Bhagavan awakened in her.

Her “Stavan” is not a prayer to the Guru.
It is a revelation of the Guru —
the Guru as the inner Self, the Nitya Presence.

In telling her story,
we hear our own.
We see our own longing.
We recognise our own potential to awaken through Grace.

This is why the Stavan survives.
Why it still melt hearts?
Why it remains central to the path of Guru Krupa Yog.

Because the moment the Guru holds your hand, fear vanishes. And life begins.

English translation of Sadguru Sthavan -eBook: https://nityanandababa.com/books/#flipbook-df_5233/3/

Marathi original:  https://nityanandababa.com/books/#flipbook-df_7717/1/

Note:

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