Bhagavan Nityananda Answers Questions

On

Realisation of the Self

Consciousness,

Meditation

Part III

Shree Krishna and Shree Arjuna

We shall now study the next set of questions from this theme. We have seen some of Bhagavan Nityananda’s most direct and practical guidance for a seeker’s inner life in the Part I & II of this series. These questions touch upon three timeless concerns of every spiritual aspirant: How does one truly understand the Guru? How can the restless mind become steady? And what must be the inner attitude of one who walks the path of renunciation? In His characteristically simple yet profound manner, Baba offers answers that cut straight to the essence. His replies remind us that spiritual understanding is not gained through intellectual effort but through practice; that steadiness of mind is born of committed action, meditation, and yoga; and that the life of a renunciate is rooted in freedom from attachment and the vastness of inner sky-like awareness. Together, these teachings form a powerful compass for anyone seeking clarity, discipline, and spiritual purity.

Q14. Bhagavan Nityananda on Understanding the Guru in Human Form

A devotee asked:

“How can a devotee truly understand Baba in his human form?”

Baba replied:

“Only through spiritual practice.”

‘Nityānanda’ is not a name; it is a state. When Bhagavan Nityananda was asked about His name, He said, “It is not the name it is the State!”
The Sadguru is described as ever-existent joy, unbroken bliss, the very substratum of peace that does not depend on mind, senses, or circumstance.

When Tulas Amma, in her Hymns, describes her Sadguru Swami Nityananda, as One with Nityānanda-rūpam, she means:

The Guru is not limited to time, and His presence is not born, nor does it die. His bliss is not an emotion but the very nature of Reality. This is exactly how Bhagavan Nityananda lived — silent, still, radiating peace without reason. Rarely did He speak, and when He spoke, it was spontaneous and cryptic.

Tulas Amma reminds us that the Guru is not a role, not a relationship, and not merely a person who offers guidance. Guru is a principle—the Tattva—that awakens jnana, the inner light of true understanding.

Bhagavan often clarified this subtle truth. Because we are often influnced by any person showing some miracles or giving lectures on scriptures, Bhagavan Nityananda once told my family:

“Do not run after all and sundry, thinking them to be Guru. Just because someone performs a miracle, speaks sweetly, or shows great scriptural learning, do not surrender to him. If a person claims to be noble or spiritually elevated, ask him, ‘Can you show me the Lord with four arms—holding Chakra, Gadha, Padma, and Shankha?’ If he can make you experience the Divine, then he is a Guru.”

Thus, when asked how to understand Him, Bhagavan said through spiritual practices:

1. Understanding the Guru Beyond the Physical Form

  • Baba emphasises that the external human form is only a vehicle.

  • True understanding of the Guru is not achieved by sight, conversation, or intellectual admiration alone.

  • The Guru embodies divine consciousness, which can be experienced internally through the seeker’s own spiritual effort.

2. Role of Spiritual Practice (Sadhana)

  • Spiritual practice includes:

    • Meditation (Dhyana) – turning inward to perceive subtle truths.

    • Self-study (Svadhyaya) – reflecting on scriptures and the nature of Self.

    • Devotion (Bhakti) – cultivating love and surrender toward the Guru.

    • Ethical conduct (Dharma) – purifying the mind and heart.

  • Through consistent practice, the devotee’s inner perception awakens, allowing them to:

    • Recognise the divine qualities of the Guru.

    • Experience the Guru’s presence beyond the limitations of the physical body.

3. The Human Form as a Mirror

  • The Guru’s human form is like a mirror reflecting higher consciousness.

  • Without spiritual practice, the devotee may:

    • See only the external personality.

    • Miss the divine essence and teachings embedded in the Guru’s being.

  • Spiritual practice purifies the mind, enabling the devotee to perceive the inner reality of the Guru.

4. Spiritual Implication

  • The teaching highlights a universal truth: divine truths are realised through effort, not mere observation.

  • External proximity to the Guru is insufficient; inner readiness and discipline are essential.

  • Baba subtly teaches that grace works in tandem with practice: sincere sadhana awakens receptivity to the Guru’s spiritual presence.

Thus,

  1. A True understanding of Baba is beyond the physical form.

  2. Only through spiritual practice—meditation, devotion, self-study, and ethical living—can the devotee perceive the Guru’s essence.

  3. The human form is a mirror of the divine, which the spiritually prepared devotee can truly comprehend.

  4. Baba emphasises that effort and practice are indispensable for experiencing the Guru’s inner reality.

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Q15. Bhagavan Nityananda on Achieving a Steady Mind

A devotee asked:

“How can the mind become steady?”

Baba replied:

“There is no steadiness without yoga. There is no alternative to steadfast karma (action) and meditation. Doubts will not vanish unless you are steadfast in your actions. Here there are no fancy steps, no questions. This is the achievement of human life, the attainment of wisdom. This attainment of wisdom should spread and encompass everything. This is the principle of (attaining) God.”

1. Steadiness Requires Yoga

  • Baba emphasises that a steady mind cannot exist without yoga:

    • Yoga is the union of body, mind, and spirit.

    • It is both a practice and a state of being, cultivating balance, awareness, and inner harmony.

  • Steadiness of mind is the foundation of spiritual progress, as a wavering mind cannot perceive the subtle truths of existence.

2. Steadfast Karma and Meditation

  • Baba highlights two essential pillars for a steady mind:

    1. Steadfast Karma (Action)

      • Perform duties with dedication and without attachment to outcomes.

      • Steadfast action purifies the mind and stabilises thought patterns.

    2. Meditation (Dhyana)

      • Regular inward focus calms the restless mind.

      • Meditation enables the practitioner to observe thoughts without identification, reducing mental fluctuations.

  • Both karma and meditation reinforce each other: action grounds meditation in life, meditation purifies action.

3. Elimination of Doubts

  • Doubts arise when the mind is inconsistent or attached to results.

  • Baba says that only through steadfastness in action and meditation can doubts vanish.

  • There are no shortcuts or fancy methods; simplicity and persistence are key.

4. Achievement of Human Life and Wisdom

  • According to Baba:

    • The attainment of a steady mind is the true achievement of human life.

    • It is the attainment of wisdom (jnana)—the ability to perceive reality clearly, without confusion.

  • This wisdom is not limited to the self; it should spread and encompass all aspects of life, influencing thought, speech, and action.

5. Principle of Attaining God

  • A steady mind is the doorway to God-realization:

    • When the mind is stable, the seeker can perceive the underlying unity of existence.

    • Actions, thoughts, and meditation harmonise, aligning the practitioner with the divine principle.

Thus,

  1. Mind steadiness requires yoga, integrating body, mind, and spirit.

  2. Steadfast karma and meditation are essential; there are no shortcuts.

  3. Doubts vanish through persistence and inner focus.

  4. A steady mind is the true achievement of human life, the attainment of wisdom.

  5. This wisdom should permeate all life, reflecting the principle of attaining God.

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Q16. Bhagavan Nityananda on the Attitude of a Sanyasi (Monk)

A devotee asked:

“What should be the attitude of a sanyasi (monk)?”

Baba replied:

“Nirmohi Vritti (free from all temptation), the tendency that does not become involved, bound by anything, the tendency to become completely aloof, stays above ground, stays in the sky of the mind.”

1. Nirmohi Vritti – Freedom from Temptation

  • Nirmohi literally means “not attached, not deluded by desires or temptations”.

  • Shri Baba emphasises that a sanyasi should cultivate complete detachment from worldly attractions:

    • Material possessions

    • Sensory pleasures

    • Personal ambitions

  • This detachment is not indifference, but a conscious choice to remain centred in higher awareness.

2. Aloofness Without Entanglement

  • A sanyasi’s mind should not get entangled in mundane affairs or emotional reactions.

  • The phrase “stays above ground” suggests:

    • Rising above ordinary attachments, pride, and egoic tendencies

    • Maintaining inner freedom and equanimity

  • The metaphor “stays in the sky of the mind” implies:

    • Mental expansiveness

    • Clarity and purity of thought

    • Being unbounded and spacious in consciousness

3. The Principle of Complete Aloofness

  • Shri Baba indicates that a true sanyasi is mentally free even while living in the world:

    • The body may act and interact, but the mind is unattached and centred in the Self.

    • Such aloofness is the hallmark of spiritual maturity, allowing the monk to maintain peace in any situation.

  • This attitude prevents reactionary emotions, helping the monk remain steady in wisdom.

4. Spiritual Implication

  • Nirmohi vritti is not escapism, but liberation of consciousness.

  • It aligns with the Vedantic ideal of witness consciousness (sakshi bhava):

    • Observing the world without being controlled by it

    • Remaining anchored in the inner Self

  • This state prepares the monk for higher realisation and union with the Divine.

Thus, 

  1. Nirmohi vritti = detachment from all temptations and worldly desires.

  2. A sanyasi’s mind should remain aloof yet aware, not bound by anything external.

  3. “Stays above ground” and “sky of the mind” = mental expansiveness, freedom, and clarity.

  4. True aloofness is a prerequisite for wisdom and spiritual liberation.

  5. Shri Baba teaches that this mental attitude defines the essence of a monk and is essential for sadhana.