Making of a Yogi – Shree Muktabai IV – Nityananda Baba of Ganeshpuri.

Part IV – The Manifestation of Saintliness
(Stanza 4: Sant )

From the Exposure of the False to the Description of the True

In the previous stanza, Muktabai exposed the false saint.

A person may wear saffron robes and yet remain enslaved by desires.

Now she describes the opposite

Stanza 4

Sant tochi Jana, Jagi, Daya Shama Tyachya Angi||1||

Lobha Astha Naye Mana, Jagi Virakta Tochi Jana ||2||

Hye ParLoki Sukhi, Sudha Jyan Jyacya Mukhi ||3||

Mithya Kalapan Mage sara, tati Ughada Janeshwara ||4||

Stanza 4

संत तोचि जाणा जगी । दया क्षमा ज्याचे अंगी ॥१॥

लोभ अहंता नये मना । जगी विरक्त तोचि जाणा ॥२॥

इह परलोकी सुखी । शुद्ध ज्ञान ज्याचे मुखी ॥३॥

मिथ्या कल्पना मागे सारा । ताटी उघडा ज्ञानेश्वरा ॥४॥

A Saint is one whose heart overflows with compassion and forgiveness.
In whom greed and ego have found no refuge, that one alone is truly detached.
Such a being lives in peace here and hereafter, and speaks only the language of pure wisdom.
Abandon all false notions and imagined distinctions—
Open the Door, O Dnyaneshwara!

What is a true Sant?

This is one of the most beautiful descriptions of sainthood in the entire Abhang.

Notice the progression:

Stanza 1

Purification of the Mind

Stanza 2

Expansion of Vision

Stanza 3

Removal of Pretence

Stanza 4

Manifestation of Saintliness

The Yogi is gradually becoming a Sant.

“संत तोचि जाणा जगी । दया क्षमा ज्याचे अंगी“

Know Him Alone to Be a Saint

Muktabai immediately gives two tests:

Daya (Compassion)

Kshama (Forgiveness)

Not a scholarship, not miracles, not robes, not followers, not powers.

The true saint is recognised by:

Compassion and Forgiveness.

Bhagavan Nityananda and Daya

Bhagavan’s entire life was an expression of Daya.

He fed:

the poor,
animals,
wandering seekers,
children.
making Knowledge available

He built:

schools,
roads,
hospitals,
wells.

Yet He never claimed ownership.

Compassion flowed naturally.

Sudha Bhavana

Only a purified heart can sustain compassion.

An impure mind asks:

“What will I gain?”

A pure heart asks:

“How may I serve?”

Thus, Daya is one of the first flowers of Sudha Bhavana.

Kshama

Forgiveness is the direct continuation of the first stanza:

“Yogi Pawana Manacha”

The purified mind does not accumulate grievances.

Forgiveness becomes natural.

Not because injury never occurs.

But because ego no longer dominates perception.

Vivekachudamani Connection

Shankaracharya repeatedly lists:

Titiksha (forbearance)
Shama (mental quietude)
Dama (sense restraint)

among the qualifications of the seeker.

Forgiveness is the practical expression of these virtues.

“लोभ अहंता नये मना“

Neither Greed nor Ego Remain

Muktabai next identifies two roots of bondage.

Lobha (Greed)

The feeling:

“I need more.”

Ahanta (Ego)

The feeling:

“I am the doer.”

Together, they sustain Samsara.

Bhagavan’s Teaching

This corresponds beautifully to Bhagavan’s:

Sabh Mithi

Everything that greed seeks is temporary. Everything ego claims is temporary. Both are founded on illusion.

Vivekachudamani

Throughout Vivekachudamani, Shankaracharya identifies:

Vasana

and

Ahankara

as the two great obstacles.

As knowledge deepens:

Greed weakens.

As devotion deepens:

Ego weakens.

Relation to the Heart

The Heart cannot open while greed occupies it.

The Heart cannot reflect Truth while the ego claims ownership.

Thus, Sudha Bhavana gradually removes both.

“जगी विरक्त तोचि जाणा“

Know Him Alone to Be Detached

Muktabai now defines Vairagya.

Detachment is not running away from the world.

It is freedom from dependence upon the world.

A person may live:

in a palace,
in a hut,
in a forest,
in a city.

The question is:

Does the mind depend upon circumstances for happiness?

Bhagavan’s Vairagya

Bhagavan could sit:

among kings,
among beggars,
among children,
among saints.

Nothing altered His state.

This is true Vairagya.

Vivekachudamani

Shankaracharya defines Vairagya as:

Freedom from desire for enjoyments here and hereafter.

This stanza almost reads like a poetic rendering of that teaching.

“इह परलोकी सुखी“

Happy Here and Hereafter

Muktabai now speaks of the fruit.

The saint is happy:

Here

Because he is free from inner conflict.

Hereafter

Because he is free from bondage.

Deeper Meaning

For the Jnani, there is no division between:

this world,
the next world.

Why?

Because he has already discovered the Self.

His happiness is not dependent on location.

Bhagavan’s Teaching

This corresponds to:

Anyanasharanam

The one who has taken refuge in the Self no longer depends upon circumstances.

“शुद्ध ज्ञान ज्याचे मुखी“

Pure Knowledge Flows From His Mouth

Notice carefully.

Muktabai does not say:

“Scriptural knowledge.”

She says:

“Shuddha Jnana.”

Pure Knowledge.

What Is Shuddha Jnana?

Knowledge free from:

ego,
argument,
pride,
self-display.

Words arising from direct experience.

Bhagavan Nityananda

Many of Bhagavan’s statements appear simple.

Yet they emerge from direct realisation.

Examples:

“Pure in Heart you Be.”

“Sabh Mithi.”

“What does Guru do? Guru shows Nivrutti Marga.”

Simple words.

Infinite depth.

This is Shuddha Jnana.

Vivekachudamani

This corresponds to what Shankara calls:

Aparoksha Anubhuti

Direct Knowledge.

Knowledge born of realisation rather than mere learning.

“मिथ्या कल्पना मागे सारा“

Leave All False Imaginations Behind

This is the culmination of the stanza.

Muktabai says:

Leave behind:

projections,
assumptions,
fantasies,
egoic stories,
imagined identities.

Relation to Sudha Bhavana

Sudha Bhavana is impossible while Mithya Kalpana remains.

The impure mind sees:

enemies,
divisions,
superiority,
inferiority.

The pure heart sees:

Brahman everywhere.

Bhagavan’s Chidakasha

This line also echoes Bhagavan’s teachings on Chidakasha.

When mental projections cease:

The inner sky becomes clear.

Truth shines by itself.

Vivekachudamani Connection

This is the very essence of Advaita.

Superimposition (Adhyasa) creates bondage.

Removal of superimposition reveals Brahman.

Muktabai poetically says:

Leave Mithya Kalpana behind.

Shankara philosophically says:

Remove Adhyasa.

Both point to the same reality.

“ताटी उघडा ज्ञानेश्वरा“

Open the Door

The door now opens to Saintliness itself.

The Yogi who has:

purified the mind,
expanded the heart,
removed pretence,
conquered greed,
subdued ego,
cultivated compassion,
established forgiveness,
acquired true detachment,
abandoned false imagination,

is ready for the next stage.

Relation to Bhagavan’s Core Teachings

This stanza beautifully summarises Bhagavan’s ideals:

Nirmal Maan

A mind free from greed and ego.

Sudha Bhavana

A heart filled with compassion and forgiveness.

Nishchal Maan

Freedom from inner agitation.

Vishal Maan

Love embraces all beings.

Sabh Mithi

Seeing through false projections.

Chidakasha

Abiding in pure awareness.

Guru Krupa

Allowing these qualities to flower naturally through surrender.

Essence of Stanza Four

If Stanza Three asked:

“Are you truly a seeker?”

Stanza Four asks:

“What are the signs that the seeker is becoming a saint?”

Muktabai’s answer is astonishingly simple:

A Sant is not known by robes, miracles, scholarship, or reputation.

A Sant is known by:

Compassion in the heart, forgiveness in conduct, detachment in life, purity in speech, and freedom from false imagination.

Such a person has begun to embody Bhagavan Nityananda’s Sudha Bhavana and is steadily approaching the Heart that Shankaracharya calls the Hridaya Guha, and Bhagavan calls the Chidakasha.