Kabir’s Fourfold Rama
and
Shaligram’s All Encompassing One Rama – Nityananda
Shree Vishvayapak Bhagavan Nityananda
Ekha Rama
एक राम तू, माझे जीवन
अर्पियले तव चरणी तन-मन
“You alone, O Rama, are my very life.
I offer my body and mind at Your holy feet.”
सर्वांतऱ्यामी, तू भारला
भरुनिया, तू शेवटी उरला
“You are the indweller in all beings,
pervading everything.
In the end, it is only You who remains.”
गणेशपुरी उरला तो नटाला
नित्यानंद सखा अवतारला
“In Ganeshpuri, that divine play unfolded,
and Nityananda appeared as a loving companion (sakha).”
दयानंद तू, दिनवत्सला
शालिग्राम नमितो चरणाला
“You are compassion itself,
The protector of the meek.
Shaligram bows at Your sacred feet.”
This Bhajan was composed by Shree Dayananda Shaligram, in honour of his Sadguru, Bhagavan Nityananda. This reminded me of Sant Kabir, who says that there are fourfold forms of Shree Rama
Kabir’s Fourfold Rama
Kabir Doha in which distinguishes four meanings of “Rama”, moving from historical form to metaphysical reality. Variations exist across oral and manuscript traditions, but the commonly cited version is:
Doha
एक राम दशरथ घर डोले,
एक राम घट-घट में बोले।
एक राम का सकल पसारा,
एक राम है सबसे न्यारा॥
Ek Rām Daśarath ghar ḍole,
Ek Rām ghaṭ-ghaṭ meṁ bole.
Ek Rām kā sakal pasārā,
Ek Rām hai sabse nyārā.
One Rama moved into the house of Dasharatha.
One Rama speaks in every heart.
One Rama is spread out as the whole universe.
One Rama is beyond all these—utterly unique.
The Four Ramas
1. Rama, son of Dasharatha
Rama as the prince of Ayodhya, the embodiment of dharma, virtue, courage, and righteous conduct.
This is the Saguna Rama—God in historical, personal form.
Spiritual Importance: A devotee begins with love for a form that can be adored, remembered, and emulated.
2. Rama in Every Heart
“घट-घट में बोले” means Rama speaks in every vessel/body.
This is Antaryami Rama—the indwelling consciousness present in all beings as life, intuition, conscience, and awareness.
Spiritual Importance: God is not only in the temple or scripture, but within every being.
3. Rama as the Entire Cosmos
“सकल पसारा” means the total expanse of creation.
This is Virat Rama—the universe as divine manifestation: mountains, rivers, stars, people, time, energy.
Spiritual Importance: The world itself is a visible expression of the invisible Divine.
4. Rama Beyond All
“सबसे न्यारा” means beyond all categories.
This is Nirguna Rama—the Absolute beyond name, form, qualities, concept, and even cosmic manifestation.
This is the Rama of Advaita: Pure Being-Consciousness-Bliss.
Spiritual Importance: The highest truth cannot be confined even to sacred symbols.
Kabir’s Mapping of Spiritual Progress
Kabir maps the journey of spiritual understanding:
- Worship God in form
- Discover God within
- See God everywhere
- Realize the Absolute beyond all distinctions
When it came to Bhagavan Nityananda, many devotees saw Him similarly:
- Some saw Him as a divine form like Rama/Krishna/Shiva
- Some experienced Him as the inner Self
- Some saw Him as pervading all existence
- Some recognised Him as the attributeless Absolute
This aligns beautifully with Tulas Amma describing Him in her Astak, as Nirguna, Nirakara, Vishwaroopa, Atmaswaroopa, and Parabrahman.
Kabir is not comparing four different gods. He is describing four depths of seeing the One Reality called Rama.
The name stays the same.
The understanding deepens.
एक राम तू माझे जीवन
Kabir’s Rama and Shree Shaligram Swami’s Ekha Rama as Bhagavan Nityananda
Among the great devotional utterances left behind by Shaligram Swami, the bhajan “एक राम तू माझे जीवन” is simple in words yet vast in spiritual depth. At first glance, it appears to be a heartfelt song addressed to Rama. But when viewed through the lens of Kabir and the lived devotion of Shaligram Swami, it becomes clear that the “Rama” invoked here is not limited to the prince of Ayodhya. It is the all-encompassing Rama—appearing in the form of Bhagavan Nityananda.
This bhajan is therefore not merely a hymn; it is a declaration of realisation, surrender, Guru Bhakti, and Advaitic insight.
Thus, Kabir’s Four Ramas
एक राम दशरथ घर डोले – Sagunaroopa
एक राम घट-घट में बोले – Atmasaroopa
एक राम का सकल पसारा – Vishwyapakaroopa
एक राम है सबसे न्यारा. Nirakararoopa,Nirgunasroopa
Now Shree Shaligram Swamiji’s
“एक राम तू, माझे जीवन”
You Alone Are My Life
एक राम तू, माझे जीवन
अर्पियले तव चरणी तन-मन
“You alone, O Rama, are my very life.
I offer my body and mind at Your holy feet.”
For Shaligram Swami, Rama was not distant mythology. Rama was living, immediate, tangible—as Bhagavan Nityananda.
This is the first transformation of devotion: scripture becomes presence.
Shaligram Swami sees Bhagavan not merely as Guru, but as the very life-force itself. “You are my life” means:
- You are my breath
- You are my consciousness
- You are my purpose
- Without You, life has no meaning
The offering of body and mind at the Guru’s feet signifies total surrender. In Bhakti, this is the highest wealth.
Rama as Antaryami — The Indweller
सर्वांतऱ्यामी, तू भारला
भरुनिया, तू शेवटी उरला
“You are the indweller in all beings, pervading everything.
In the end, it is only You who remains – the Endless, the Eternal.”
Here, Shaligram Swami enters the second and third Rama of Kabir.
सर्वांतऱ्यामी (Sarvāntaryāmī)
This means the One dwelling within all hearts. The same consciousness shines through every creature.
Kabir says:
एक राम घट-घट में बोले
“One Rama speaks in every heart.”
Shaligram Swami confirms the same truth through devotion. He sees Bhagavan Nityananda not confined to a body in Ganeshpuri, but present in all beings as inner awareness.
तू भारला — You have filled everything
This is the cosmic Rama.
Kabir says:
एक राम का सकल पसारा
“One Rama is spread throughout the universe.”
Shaligram says the same in a different language: You pervade everything. You fill existence.
शेवटी उरला — In the end, only You remain, standalone, self-sustaining, substratum.
This is pure Vedanta.
When names vanish, forms dissolve, body falls, mind quiets—what remains?
Only the Self. Only Brahman. Only Rama.
This is Kabir’s fourth Rama:
एक राम है सबसे न्यारा
“One Rama is beyond all.”
Ganeshpuri as Ayodhya of the Heart
गणेशपुरी उरला तो नटाला
नित्यानंद सखा अवतारला
“In Ganeshpuri, that divine play unfolded,
and Nityananda appeared as a loving companion.”
This line is filled with tenderness.
Shaligram Swami does not only see Bhagavan as a majestic God; he sees Him as Sakha—friend, companion, intimate beloved.
This recalls Krishna with Arjuna, yet also Rama walking with devotees.
Ganeshpuri becomes not merely a geographic village, but a sacred stage where the cosmic Rama enacted divine play in human form.
To some Bhagavan was Guru.
To some father.
To some mother.
To some silence.
To Shaligram Swami, He was Rama and Sakha together.
This is a rare intimacy.
Compassionate Rama
दयानंद तू, दिनवत्सला
शालिग्राम नमितो चरणाला
“You are compassion itself,
Protector of the meek.
Shaligram bows at Your sacred feet.”
This is Saguna Rama in full beauty.
The Lord with form is approachable through compassion.
- Rama protects the humble
- Guru uplifts the helpless
- Divine grace reaches the broken-hearted
Bhagavan Nityananda was often experienced exactly so—lifting the distressed, healing despair, correcting destiny, granting unseen grace.
Thus Shaligram calls Him:
- Dayananda – Bliss of compassion
- Dinavatsala – Tender toward the poor, weak, helpless
This is devotion matured into gratitude.
Shree Shaligram Swami gave this Bhajan for all of us. Why?
This short bhajan contains all paths:
Bhakti
“I offer body and mind.”
Yoga
Steady one-pointed surrender.
Vedanta
Only You remain.
Tantra of Presence
The Divine appears here and now in Ganeshpuri.
Guru Tattva
Rama – The Parabrahma, manifests through Sadguru.
Bhagavan Nityananda as Atmarama
For Shaligram Swami, Bhagavan Nityananda was not merely “like Rama.”
He was Atmarama:
- Rama as the indwelling Self
- Rama as bliss within
- Rama beyond form
- Rama manifests as Guru
This is why, during Shaligram Swami’s final moments, the Ramraksha Stotra was recited. For him, invoking Rama was invoking Bhagavan Himself.
Final Reflection
“एक राम तू माझे जीवन” is not just a song. It is a realised disciple’s final theology.
It says:
There are many names.
Many forms.
Many scriptures.
Many paths.
But for the heart that has found the Guru:
One Rama alone remains.
That Rama is my life.
That Rama is Nityananda – The Eternal Joy!
An exclusive study of the Bhajan composed by Shree Dayanand Shaligram Swami is made on
Note:
“Images shared in this article are in good faith for spiritual purposes.
Credit unknown. Will acknowledge/remove if required.”
