Making of a Yogi – Shree Muktabai Part II – Nityananda Baba of Ganeshpuri.

Part II – The Expansion of Heart
(Stanza 2: Vishwa Sagar)

This second stanza takes the study much deeper than the first. In the first stanza, Muktabai described the purified mind of a Yogi. In this second stanza, she begins to reveal the vision of the Yogi. The focus shifts from how a Yogi behaves to how a Yogi sees the world.

What is remarkable is that almost every line of this stanza finds a direct echo in Bhagavan Nityananda’s teachings on Sudha Bhavana, Vishal Maan, Sabh Mithi, and Chidakasha, while simultaneously corresponding to some of the highest teachings of Vivekachudamani.

Let us examine it step by step.

Stanza -2

Sukha Sagari Vash Jahala, Tyala Uncha Nincha Kai Tyala ||1||

Haho Apan Kaise Vhave, Deve Taise Karave ||2||

Aisa Natnatya Khelha, Sthir Nahi Ekha Vela ||3||

Ekha Pasuni Anekha Jhale, Tyasi Pahije Shambhalile ||4||

Sunya Shakshitve Samjhhave, Ved Omkarachya Nave ||5||

Ekhe Unchapani Gele, Ekh Abhimani Gele ||6||

Itke Takuni Shanti Dhara, Open the door O Jnaneshwar ||7||

Stanza 2

सुखसागरी वास जाहला । त्याला उंच नीच काय त्याला ॥१॥

होहो आपण कैसे व्हावे । देवे तैसे करावे ॥२॥

ऐसा नटनाट्य खेळा । स्थिर नाही एका वेळा ॥३॥

एका पासुनी अनेक झाले । त्यासी पाहिजे सांभाळिले ॥४॥

शून्य साक्षित्वे समजावे । वेद ओंकाराच्या नावे ॥५॥

एके उंचपणी गेले । एक अभिमानी गेले ॥६॥

इतके टाकुनी शांती धरा । ताटी उघडा ज्ञानेश्वरा ॥७॥

Floating as you do in the ocean of joy, does it matter if the world looks down upon us? The way we regard ourselves is the way divinity will shape us. This play-acting goes on, never stopping for even a moment. The many forms and shapes here all arise from the one essence of Life. Are we not here to care for all of it? Realize It with alert awareness and cherish It.

Literal Meaning

Muktabai says:

One who dwells in the Ocean of Bliss no longer concerns himself with high and low, honour and dishonour.

The Divine moulds us according to the way we hold ourselves.

This world is a grand drama, constantly changing.

The many have emerged from the One.

Therefore, all must be cared for and protected.

Understand Reality through the witness-consciousness spoken of in the Vedas through Om.

Some are lost in superiority.

Others are lost in ego.

Abandon all this and abide in peace.

Open the door, O Dnyaneshwara.

“सुखसागरी वास जाहला । त्याला उंच नीच काय त्याला“

Dwelling in the Ocean of Bliss

This is the mark of the true Yogi. Not occasional happiness. Not emotional excitement. Not pleasure.

Muktabai speaks of:

Sukha Sagara

Ocean of Bliss.

This is the natural state of the Self. The Taittiriya Upanishad calls Brahman:

Anandam Brahma. Brahman is Bliss itself.

The one established in that Bliss ceases to measure life through:

praise and blame,
honour and dishonour,
success and failure,
high and low.

This immediately recalls Vivekachudamani.

Shankaracharya repeatedly describes the Jnani as one who remains untouched by opposites.

The realised one no longer derives identity from social position.

Bhagavan Nityananda’s Teaching

This is exactly Bhagavan’s:

Vishal Maan

The expanded mind.

The small mind is constantly occupied with:

Who respected me?
Who ignored me?
Who praised me?
Who insulted me?

The vast mind sees all these as passing shadows.

Vivekachudamani Connection

A direct parallel appears in the section describing the liberated sage:

He remains the same amidst honour and dishonour.

This is the fruit of Bhavana becoming complete.

“होहो आपण कैसे व्हावे । देवे तैसे करावे“

As You Think, So You Become

This line is extraordinarily profound.

Muktabai says:

Become what you truly wish to become, and the Divine will shape you accordingly.

This recalls the famous teaching:

यामतिः सा गतिर्भवेत्

As is one’s conviction, so is one’s destiny.

The same principle appears throughout Vedanta.

The mind gradually becomes what it constantly contemplates.

Sudha Bhavana

This is one of the clearest expressions of Sudha Bhavana.

Bhavana is not mere imagination.

It is a conscious shaping of perception.

If one constantly contemplates:

separation,
fear,
anger,

the personality reflects those qualities.

If one constantly contemplates:

Brahman,
Guru,
Truth,

the personality is transformed accordingly.

Bhagavan repeatedly emphasised this principle.

“ऐसा नटनाट्य खेळा । स्थिर नाही एका वेळा“

The Cosmic Drama

Muktabai now introduces a theme central to Bhagavan Nityananda.

The world is:

Nat-Natya Khela

A theatrical performance.

A divine drama.

Nothing remains fixed.

Everything changes.

Sabh Mithi

This line strongly echoes Bhagavan’s famous statement:

“Sabh Mithi.”

People often misunderstand this as pessimism.

Bhagavan was not saying the world is worthless.

He was saying:

Everything that changes cannot be the ultimate Reality.

Roles change.

Bodies change.

Relationships change.

Thoughts change.

Worlds change.

The play continues.

Vivekachudamani Connection

This directly corresponds to Shankara’s teaching on:

Anitya (impermanence)
Mithya (dependent reality)

The world appears.

The world changes.

The world disappears.

Only Brahman remains.

“एका पासुनी अनेक झाले । त्यासी पाहिजे सांभाळिले“

The Many Emerging from the One

This line contains the heart of Advaita.

The One appears as the many.

Just as:

one gold appears as many ornaments,
one ocean appears as many waves,

one Brahman appears as countless beings.

Muktabai’s Great Compassion

Notice that she does not stop at philosophy.

She says:

Therefore, care for them.

This is beautiful.

The realisation of Oneness does not produce indifference.

It produces compassion.

Because all beings are seen as one’s own Self.

Bhagavan Nityananda

This reflects Bhagavan’s life perfectly.

Though established in the Absolute, He constantly served:

the poor,
the sick,
animals,
children,
seekers.

Seeing Oneness did not reduce compassion.

It magnified it.

“शून्य साक्षित्वे समजावे । वेद ओंकाराच्या नावे“

Understand Through Witness Consciousness

This is perhaps the most profound line in the entire stanza.

Muktabai now points directly toward the Witness.

Sakshitva

Witness-Consciousness.

The foundation of Advaita.

Vivekachudamani and Sakshi

Throughout Vivekachudamani, Shankara teaches:

You are not:

body,
senses,
mind,
intellect.

You are the Witness of them all.

The Witness:

observes waking,
observes a dream,
observes deep sleep.

Yet remains unchanged.

Bhagavan’s Chidakasha

This line also corresponds perfectly to Bhagavan’s:

Chidakasha

The Space of Consciousness.

The Witness is discovered in the Chidakasha.

Not through thought.

Not through emotion.

But through direct awareness.

Omkara

Muktabai says:

The Vedas point toward this through Om.

Om represents:

waking,
dream,
deep sleep,
and the Transcendent beyond all three.

Thus, Om is the doorway to Sakshitva.

“एके उंचपणी गेले । एक अभिमानी गेले“

The Two Great Obstacles

Some are lost in superiority.

Others are lost in ego.

Muktabai identifies the final traps.

Spiritual progress itself can become dangerous.

One may become:

proud of knowledge,
proud of devotion,
proud of renunciation,
proud of spiritual experiences.

Vivekachudamani Connection

Shankara repeatedly warns that:

Even after knowledge arises,

Ego may survive.

The final obstacle is:

Ahankara.

The “I” notion.

Bhagavan’s Teaching

Bhagavan often said:

Become empty.

Why?

Because ego blocks grace.

The full vessel cannot receive.

The empty vessel can.

“इतके टाकुनी शांती धरा“

Hold on to Peace

After all the teaching comes the practical instruction.

Drop:

superiority,
inferiority,
ego,
division,
identification.

And hold to Peace.

Relation to Sudha Bhavana

This is the culmination of Sudha Bhavana.

A purified Heart naturally rests in:

Peace,
Compassion,
Witnessing,
Oneness.

Peace is not created.

It is revealed.

“ताटी उघडा ज्ञानेश्वरा“

Open the Door

In the first stanza, the door was the door of forgiveness.

In this second stanza, the door is the door of Vision.

Muktabai is saying:

Open the door through which the One is seen in the many.

Open the door through which the Witness is recognised.

Open the door through which ego dissolves.

Open the door through which Peace shines.

The Essence of Stanza Two

If the first stanza describes the Purification of the Mind, the second describes the Expansion of the Heart.

The progression is beautiful:

Stanza One

Nirmal Maan
(Pure Mind)

Stanza Two

Vishal Maan
(Expanded Mind)

The Yogi now begins to:

live in the Ocean of Bliss,
see the world as a passing drama,
recognise the One in the many,
care for all beings,
abide as the Witness,
transcend ego,
rest in Peace.

This is precisely the movement described in Vivekachudamani, embodied by Bhagavan Nityananda, and sung by Muktabai as the gradual unfolding of the Yogi’s Heart.