Swami Janananda – A Karma Yogi Datta Avatar

Shree Swami Janananda

When Swami Janananda returned from the Himalayas, he visited Ganeshpuri to have the darshan of his Sadguru, Swami Nityananda. By then, Bhagavan had moved from Vaikuntha to Kailash. Upon reaching Ganeshpuri, Swamiji first sought Bhagavan’s darshan. Accompanied by devotees from Nasik and Sion, including Shri Baburao Khade, Waman Rao Khalkar, and others, he entered Kailash.

As soon as Swami Janananda saw Bhagavan, he prostrated in the Sastanga Namaskara pose, lying motionless on the floor, his entire being filled with love and surrender. Sitting in the shed opposite the stairs leading to Kailash, Bhagavan looked compassionately at Swamiji. He then gave his typical “Humkar” as a sign of acceptance and muttered in Tulu:

“We are equals now. It is like ‘This One’ touching His own feet.”

Some devotees present, like Shri Gajanan Rao (known as Bantwal Mama) and his wife Shalini (Bantwal Mami), who understood South Indian languages, witnessed this moment. Bhagavan’s declaration signified that Swami Janananda had reached a state of spiritual unity with his Guru, merging with him completely. This stature, as Bhagavan declared, was unparalleled among his devotees.

This recognition was further corroborated by an event in Bhagavan’s final days on earth. A few days before his Mahasamadhi, Shri Madhav Hegde visited Bhagavan, who appeared unwell. Deeply distressed, Shri Hegde pleaded with Bhagavan not to take Mahasamadhi. Bhagavan responded:

“Samadhi is inevitable, except under one condition. If you can find a devotee with the devotion of Bhaktaraj Pundalik, who made Lord Vitthal stay in Pandharpur, then Mahasamadhi could be postponed.”

Bhagavan explained that Pundalik’s devotion was pristine, unconditional, uncompromised, and rooted in total surrender. He then asked Shri Hegde:

“Can you claim to be like Pundalik?”

Shri Hegde replied, “No, Deva. I am a worldly person and lack even an iota of Pundalik’s devotion.” Bhagavan then instructed him: “See who is around. Ask them if they are like that.”

It was midnight, and most devotees were asleep. Shri Hegde, desperate to fulfill Bhagavan’s condition, went to wake up Madhav Mama, who was sleeping nearby. Despite repeated attempts, including throwing water on his face, Madhav Mama angrily refused, saying, “Has Bhagavan asked for me? If not, I will not oblige you.” He then went back to sleep.

Shree madhav Hegde (Engineer Hegde) with Bhagavan Nityananda

Undeterred, Shri Hegde sought out Gulabi Mai, a dedicated widow serving at Tulas Amma’s Anand Mutt in Mangalore, who had come to Ganeshpuri for Bhagavan’s darshan. She too declined, saying, “Since Bhagavan has not specifically mentioned me, I cannot come with you.”

Heartbroken and crestfallen, Shri Hegde returned to Bhagavan and narrated what had transpired. Bhagavan laughed and asked, “Where is Devrai Master?” Shri Hegde replied that Devrai Pai, known as Master, was resting at Kailash. Bhagavan then inquired, “Where is Janananda?” Shri Hegde answered, “Swami Janananda has not yet arrived from Kanhangad.” Bhagavan simply said, “Mutti, Mutti.”

Realizing he could go no further, Shri Hegde understood that Mahasamadhi was inevitable. This incident, as recounted by Shri Hegde, highlights two significant points: Bhagavan considered Shri Devrai Pai and Swami Janananda true devotees and their devotion alone could have delayed or prevented his Mahasamadhi. However, Bhagavan had his divine plan, demonstrating that only pure, selfless devotion—like that of Pundalik—can influence divine will.

Another significant event occurred just before Bhagavan’s Mahasamadhi on August 8, 1961, around 10:30 a.m. A few close devotees were present, including Shri Gajanan Rao (Bantwal Mama). Bhagavan repeatedly inquired whether Swami Janananda had arrived. Learning that Swamiji had not yet reached Ganeshpuri, Bhagavan remarked:

“This One moved from Sadhu to Swami, Swami to Baba, Baba to Deva, and Deva to Bhagavan. Now, Sthir Samadhi, Sthir Samadhi, Sthir Samadhi.”

At 10:43 a.m., on 8th August 1961, Bhagavan uttered, “Janananda Samadhi! Janananda Samadhi! Janananda Samadhi!” and left his mortal coil.

Swami Janananda with Bhagavan

This profound moment was witnessed by devotees, including Gopal Anna, who later recounted it. Even in his final moments, Bhagavan’s longing for Swami Janananda’s presence underscores their unique spiritual connection. His transition into Mahasamadhi further exemplifies his divine play, demonstrating that while the Guru’s physical form may depart, the essence of their teachings and grace remains eternal.

Based on their spiritual inclinations and positioning, Bhagavan Nityananda guided devotees to approach Shree Swami Janananda, Shree Swami Muktananda, or Shree Shaligram Swami. For us—the Shenoys, the Khades of Sion, devotees from Nasik, and many others whom Bhagavan directed to Swami Janananda—Swamiji and Bhagavan were One.

My father referred to Swamiji as “Deva” and believed that bowing and praying to Swamiji was equivalent to bowing and praying to Bhagavan. Throughout his life, Swamiji steadfastly upheld the Nityananda Tattva. Like Bhagavan, he maintained an outward demeanour of a lion but was inward as gentle, loving, and nurturing as a true mother.

Swamiji also emulated Bhagavan’s unique style in many ways including of giving a characteristic Humkar to signify his acceptance or agreement, a gesture that deeply resonated with devotees.

Bhagavan described the strength of Swami Janananda as comparable to Lord Hanuman

 Mahasamadhi of Shree Swami Janananda

On December 27, 1982, Shree Swami Janananda took Mahasamadhi.

A week earlier, a devotee named Muddanna Shetty had a dream in which Swamiji instructed him to come to Kanhangad. Responding to this, Muddanna hurried to the ashram. However, when he tried to meet Swamiji, Krishna Nair, an attendant, stopped him due to Swamiji’s poor health and restrictions on visitors. Undeterred, Muddanna pleaded for darshan. During their exchange, Swamiji called out to Krishna Nair and, learning about Muddanna’s arrival, scolded him for refusing entry.

When Muddanna finally met Swamiji, he received the following instructions:
“Go to my village, Hejmadi. There, you will find a well. Personally draw water from it and drink a glass. Nearby, you will see five cobras under a tree. Offer water from the well to each cobra and say, ‘This water is offered by Sheena Swami.’ After that, find the cowshed. Inside, you will see cows and a calf. Stroke them lovingly. Finally, go to the house where I lived. You will find a pair of small sandals there. Take the sandals and return to Kanhangad with them.”

Without delay, Muddanna set out for Hejmadi. He arrived late in the evening and stayed at a friend’s house. After freshening up, he began his search for the well. In the darkness, locating it seemed impossible. Suddenly, a mysterious beam of light appeared, guiding them. They followed it to a well, where the light disappeared. Looking inside, Muddanna was astonished to see the well radiating a dazzling glow. He drew water, drank a glass, and continued as instructed.

Next to the well stood a large tree with four cobra statues and one live cobra beneath it. Muddanna offered water to each, saying, “This water is offered by Sheena Swami.”

He then found the cowshed and lovingly stroked the cows and a calf. Finally, he reached a house where he introduced himself and explained the purpose of his visit. The lady of the house handed him a pair of small sandals. Mission accomplished, Muddanna returned to Kanhangad to report to Swamiji and deliver the sandals.

What became of those sandals, and the purpose of this peculiar errand just days before Swamiji’s Mahasamadhi, remains a mystery.

As news of Swamiji’s declining health spread, devotees from Mumbai, Mangalore, Nasik, and beyond gathered at Kanhangad. Prayers, bhajans, and meditations were held daily for his recovery. Despite his frail health, Swamiji had celebrated his 90th birthday on April 29, 1982, and had even travelled to Mumbai and Ganeshpuri to give darshan to hundreds of devotees.

Swami Janananda in Ganga Niwas, Sion, Mumbai in 1960

On December 26, 1982, Ratnakar Shenoy organized a mass prayer for Swamiji’s recovery. Swamiji, who was in Turiya Awastha (a transcendental state), briefly opened his eyes but soon returned to deep absorption.

Shree Sadananda Swami of Tungareshwar, along with his devotees, stayed in Kanhangad for several days, leading bhajans and offering guidance to devotees. Yet, despite everyone’s prayers, Swamiji’s health did not improve. Doctors Thakar and Sharmista, along with Malou Lanvin from Paris, who had taken up the role of nurse, did their best to care for him.

As the annual Datta Jayanti festival (on December 29) approached, Swamiji’s cryptic words echoed in our minds:
“This Datta Jayanti, the Akasha (sky) and Patal (earth) will merge.”

Swami Janananda on Astha Siddhi in Guruvan

It seemed to signify the merging of the gross with the subtle, leaving only the subtle behind to serve his devotees. Fear grew among us that Swamiji might take Mahasamadhi.

I reached the Kanhangad Ashram on December 25 after hearing about Swamiji’s condition. Devotees had gathered in large numbers, offering prayers and singing bhajans in the hall where Swamiji rested.

On December 27, around 3 p.m., Dr. Sharmista and Mrs. Hingwala let out a loud scream. Dr. Thakar rushed in and, after examining Swamiji, solemnly declared at 3:03 p.m. that Swamiji had taken Mahasamadhi.

I bowed to Swamiji and went to Bhagavan Nityananda’s shrine. As I stood before Bhagavan’s statue, the bright afternoon suddenly turned cloudy. The breeze stopped, the peepal tree’s leaves grew still, and the birds ceased their chirping. Time seemed to halt as the universe paid homage to Bhagavan Nityananda’s foremost devotee, who had merged with Brahman forever.

Swami Janananda’s mortal remains were interred in Samadhi on December 29, Datta Jayanti. True to his prophecy, the gross disappeared, leaving only the subtle behind.

The Childhood

Swami Janananda was born in Hejmadi, a small village near Mulki in South Karnataka. Mulki is renowned for its Lakshmi Narasimha Temple under the Kashi Mutt Sansthan, a place vibrant with divine energy. Hejmadi, like most South Indian villages of the time, was characterized by coconut orchards, lush green paddy fields, and the simple homes of hardworking farmers. During British rule in India, life in such villages was tough, especially for the poor.

The young boy, named Sheena Bogi Shetty, exhibited strong leadership qualities from an early age. He was robust and tall for his age, with large feet, arms, and fingers. His wheatish complexion gave his skin a coppery glow, and his bright face radiated energy. Full of life, Sheena loved playing with the village children, indulging in fun and frolic. However, poverty shadowed his childhood. Having lost his father, Sheena was cared for by his mother, who worked in the fields in exchange for a few kilos of rice. Despite her hardships, she shielded Sheena from their struggles, often going hungry herself to feed him. Yet, the observant Sheena was aware of their poverty and would often ask probing questions that his mother found difficult to answer.

The First Encounter with the Master

By the age of twelve, Sheena had grown into a responsible young boy. He helped his mother at home and took care of his siblings while she worked. To supplement their meals, he would fish in the local rivers. An expert swimmer, Sheena had mastered the art of fishing with sharp bamboo arrows. He often spoke fondly of these childhood experiences later in life, sharing stories with Raghunath Shenoy about his fishing adventures and the thrill of catching the largest fish.

Evenings were reserved for games with the village children, where Sheena excelled in marbles, football, and other local sports. His speed, strength, and sharpness made him a prized team member. One evening, during a football game, Sheena kicked the ball so hard that it flew across the road. Although children were forbidden from going onto the road for safety reasons, Sheena felt responsible and went to retrieve it.

As he reached the ball, he noticed a man standing nearby, smiling broadly. The stranger was lanky, dark-complexioned, with piercing eyes and a magnetic presence. Instead of being frightened, Sheena met his gaze confidently. The man suddenly lifted Sheena in his arms and ran his palm down his spine from the crown of his head (Sahasrara) to its base. A jolt of energy surged through Sheena, leaving him shaken. The man laughed loudly and disappeared, leaving Sheena bewildered. From that day onward, Sheena abandoned playing with the ball—and eventually, his childhood games altogether.

A Strange Transformation

Bhagvan Rama and Bhakta Hanuman

After the encounter, Sheena underwent a profound change. He became quiet, introspective, and serious, showing no interest in playing or fishing. His mother and brother were distressed, as the absence of fish meant their meals were reduced to plain rice. When questioned, Sheena remained silent, his demeanour mature and serene. He began seeking the company of monks and ascetics, often retreating into nearby forests for solitude.

At night, while the village slept, Sheena would sit under the open sky, meditating in silence. His behaviour worried his mother, who frequently searched for him in the courtyard or nearby fields.

The Fall from the Coconut Tree

One day, Sheena’s younger brother asked for tender coconut. Unable to find coconuts on the ground, Sheena climbed a tall tree, despite not having the safety rope used by professional climbers. At the top, as he plucked a bunch of coconuts, he lost his balance and fell. Unconscious and bleeding, Sheena was carried home by his distraught mother, who remained by his side for days, weeping and praying for his recovery.

After several days, Sheena finally opened his eyes, bringing immense relief to his mother. He recounted a miraculous experience during his unconscious state:

“When I was about to die, a beautiful lady in white appeared and nursed me. She looked divine, like the statue of the Mother Goddess in our temple, but more radiant. She assured me that I would live and that my purpose now was to seek the truth.”

Hearing this, his mother was overwhelmed. She remembered a Sadhu who had once blessed her before Sheena’s birth, saying, “You will have a son, but he will leave you to become a Yogi.” Despite her pleas, Sheena remained resolute, assuring her that Goddess Lakshmi would provide for her needs.

The Journey Towards Solitude

Sheena grew increasingly detached from village life. He avoided friends, spent long hours in forests or on hilltops, and often meditated by the fields. His intense focus and unusual behaviour drew the attention of villagers, who began to see him as someone extraordinary. Children who teased him were often met with his sharp temper and unintentional curses, which they believed came true. Recognizing his growing spiritual aura, the villagers eventually left him undisturbed.

This marked the beginning of Sheena’s transformation into the spiritual path that would later define his life as Swami Janananda.

In Mumbai

Sheena’s unusual behaviour and his longing for solitude persisted for many months. Despite this, he displayed immense compassion toward the weak, the poor, and children. Whenever someone was unwell, Sheena would offer them water, and they would recover. However, with troublemakers, he was stern and would curse them, causing them to suffer. This left the villagers with mixed feelings—some revered him, while others feared him.

Concerned about Sheena’s future, the village elders suggested to his mother that she send him to Mumbai to find a job. They believed this would help her manage household expenses and might also restore Sheena to normalcy. At the time, Mumbai was regarded as a land of opportunity. Although Sheena’s mother was reluctant to part with her son, she eventually decided it was in his best interest. She requested Mr. Krishna Bhat, a member of their G.S.B. community and the owner of a hotel in Panvel, to take Sheena with him.

In those days, businessmen often brought young boys from villages to work in their establishments in Mumbai. It provided the businessmen with affordable labour and helped the boys’ families earn a livelihood. Thus, Sheena’s journey to Mumbai began.

In Panvel, Sheena worked at Mr Bhat’s hotel, cleaning tables and washing dishes. He quickly proved to be sharp and resourceful, soon learning the art of cooking. Whenever the chief cook was overwhelmed or absent, Sheena would take charge of the kitchen. By this time, Sheena was in his teens—tall, strong, and well-built, with a sharp intellect and a commanding voice. His cooking skills impressed customers, and the hotel saw a significant increase in business on the days he prepared food. Recognizing Sheena’s talent, Mr. Bhat appointed him as the permanent chief cook.

However, the other workers began complaining about Sheena’s peculiar behavior. Despite long and exhausting workdays, he rarely slept. He was often found sitting in the dark, meditating, or in a trance-like state, completely detached from the world around him. While Mr. Bhat initially ignored these complaints due to Sheena’s contributions, an extraordinary incident forced him to pay attention.

Bhagavan Nityananda declared that Swami Janananda as Datta Avatar

One day, Sheena was frying bhajias in a large pan filled with hot oil. To everyone’s astonishment, he began using his bare hands to remove the bhajias from the scalding oil, showing no signs of pain or injury. This unusual act, performed on the footpath outside the hotel, attracted a crowd of onlookers. The spectacle continued until Mr. Bhat arrived.

Alarmed, Mr. Bhat suspected that Sheena might be possessed by an evil spirit. He tried to get Sheena’s attention, but the young man remained in a deep trance. Concerned, Mr. Bhat carried Sheena to the back of the hotel and washed his hands, expecting to find burns or blisters. To his shock, there were none. Still worried, Mr. Bhat sprinkled holy water on Sheena to rule out possession. However, Sheena remained calm and blissful, showing none of the agitation typically associated with evil spirits.

Sinha Declared as a Realized Soul

Swami Janananda in Guruvan

For several days, Sheena (later Janananda) worked as a cook in a hotel, exhibiting eccentric behaviors that concerned the hotelier. One day, while frying food, the oil caught fire. Calmly, Sheena placed his hands in the burning oil, lifted the pan off the flame, and extinguished the fire by covering it with a large plate. Although effective, this act frightened the hotelier, who worried about the safety of his establishment. Despite Sheena’s cooking skills, the hotelier feared for his business and sought guidance from his spiritual teacher, Shree Balkrishna Maharaj, a revered spiritual healer known for his expertise in occult sciences and holistic healing.

Balkrishna Maharaj was staying at the Shiva temple near Dadar Railway Station in Mumbai. Concerned about Sheena’s well-being, the hotelier brought him to Maharaj for advice. Upon entering the temple, Balkrishna Maharaj immediately took Sheena by the hand and carefully examined him, noting the distinct marks and characteristics of a realized soul. Overcome with joy, Maharaj embraced Sheena and seated him beside him with great affection.

Shree Balkrishna Maharaj Suratkar

When the hotelier described Sheena as “possessed by an evil spirit” and “mad,” Balkrishna Maharaj laughed, declaring:
“Yes, he is possessed, but by divinity, not evil spirits. His madness is divine, rare, and extraordinary. He has all the signs of a Maha Yogi. In time, he will attain great spiritual heights and work for the welfare of humanity.”

Turning to Sheena, he assured him, “Child, do not worry. You have received the grace of the Sadguru. Go to Nasik and Gangapur, carry out your austerities there, and your path will be revealed. Guru Kripa will guide you.”

This declaration transformed the hotelier’s perspective. Realizing Sheena’s sanctity, he repented for treating him as an ordinary worker, falling at Sheena’s feet in reverence. This marked the beginning of Sheena’s journey as a spiritual teacher, with the hotelier becoming his first devotee.

During this encounter, another young man, Shri Baburao Khade, observed the scene. Khade, a regular visitor to Balkrishna Maharaj, was deeply impressed by Sheena’s divinity. This meeting left an indelible mark on Khade, who would later play a significant role in Sheena’s spiritual journey.

Sheena’s Anusthan at Nasik

Kalaram Mandir at Nasik

Awakened to his spiritual purpose, Sheena renounced all material connections and donned ochre robes. He journeyed to Nasik, where he meditated in a cave near Kapila Teertha, a site where Sage Kapila had once meditated. After several months, Sheena moved to the Kalaram Temple, a renowned shrine dedicated to Lord Rama.

The Kalaram Mandir and Sheena’s Prediction

The Kalaram Temple in Panchavati, Nasik, houses a black statue of Lord Rama. The temple’s history dates back to the Rashtrakuta Period and holds significant importance in Hindu tradition. After facing destruction during Islamic invasions, the idol was saved by Brahmins and later rediscovered and reinstated by Sardar Rangarao Odhekar in 1788.

Sheena chose the temple’s vicinity for meditation, near the Padukas (sacred footprints) of Shree Narsingh Maharaj. However, his presence was met with hostility from the temple priests, who opposed his practices, citing caste discrimination. They argued that Sheena, not being a Brahmin, had no right to engage in spiritual activities at the temple.

Unperturbed, Sheena replied:
“If my presence pollutes the sanctity of the temple, why don’t you Brahmins restore it? Discrimination among God’s creations will not last. A time will come when this monopoly will end, and all will be treated as children of one God.”

This prediction enraged the priests, who lodged a police complaint. However, the police inspector, struck by Sheena’s divine demeanour and innocence, dismissed the complaints and reprimanded the priests.

Sheena’s prophecy came true when the Kalaram Temple became a focal point of the Dalit movement. On March 2, 1930, Dr. B. R. Ambedkar led a protest demanding Dalit entry into the temple. By 1935, the temple was opened to all castes, ending the monopoly of orthodox Brahmins forever.

This narrative illustrates Sheena’s journey as a realized soul, his foresight into social reform, and the beginning of his spiritual legacy.

Sheena Swami

One day, Sheena took shelter in the temple in anticipation of the storm. Eight more pilgrims too took shelter. Sheena chose a corner and went into deep meditation. The intensity of storm increased and heavy rains lashed with lightning. All of a sudden a high-intensity lightning struck the temple entering from one door and leaving from the other. The eight pilgrims who were in its way were struck by the lightning leaving them dead. The next morning a huge crowd had gathered to see the dead bodies and the damage that lightning and storm had caused to the temple. Police gathered to disperse the crowd and finding Sheena sitting in the corner in a deep trance shook him up. Sheena who came out of the trance was least aware of what had happened in the night and the commotion. Police wanted him as the witness but they found that he was absolutely unaware of what had transpired and could not provide any details. Noticing this and the fact that the lightning had not harmed him, the crowd took him to be a monk with divine power. They fell at his feet and called him Sheena Swami. Thus from Sheena, he became Swami. A crowd gathered around him and he was treated with respect. He soon became popular with locals who sought his blessings.

Shri Sharad Jaywant and Swami Janananda Paduka at his house

The temples in Nasik were governed by those from the lineage of Nathpanties. They found it difficult to accept the popularity of Sheena Swami and wanted to hound him away as they thought him to be a threat to their domain, power, control over locals, and wealth. The number of people visiting Sheena Swami swelled and people from far and near took his darshan. The Nathpanties spared no effort to trouble Sheena to the extent they used physical violence on his devotees. They threatened them and prevented them from offering Sheena Swami food and water. Sheena was still a youth and had little tolerance for any sort of atrocities committed on the weak. He predicted “Soon you Nanthparties shall perish at the wrath of God and your clan shall become extinct. The power, money, property, and respect that you had gained by bullying devotees will soon vanish.” This prediction soon turned out to be true. That monsoon there was a deluge and many perished in the flood. This was followed by a famine which further took a toll of lives. The Nathpanties who escaped from the deluge died in the famine. Looking at the devastating situation, the Government declared a red alert and evacuated the entire town. Thus the Nathpanties were either dead or had to leave their homes never to return losing their hold on the temples.

Sheena Swami at Gangapur.

Balkrishna Maharaj instructed young Sheena that he should first go to Nasik and then to Gangapur. As instructed, he spent a few years at Kalaram Temple and then moved to Gangapur, the place associated with Shree Narshimha Saraswati, the incarnation of Lord Dattatreya. He reached the confluence of two sacred rivers, Amraja and Bhima. On the bank of this is the holy shrine which houses the sacred Padukas of Shree Narshima Saraswati. He stayed there for some days and then moved to a place that had a hill of sacred ash. This hill of sacred ash was the result of a huge Yagna held by Shree Narshimha Saraswati. Just close to this hill is a Hanuman Temple. Sheena Swami took shelter in this temple and resumed his intense meditation. The pilgrims who visited the sacred hill were attracted by his divine presence and left for his offerings of milk, fruits, and something to eat. Thus Sheena’s care was automatically taken care of as if by divine grace. He continued to meditate and at times he remained in meditation for days at a stretch.

Sheena stayed at Hanuman Temple for a few years. He now looked like a Rishi of yore although he was young in age. He had grown very tall, broad, and slim but strong. His face was bright, eyes sparkling and sharp and overall he looked divine. Pilgrims visiting Gangapur made it a point to have his Darshan. He was as popular as Sheena Swami and many came for solutions to their problems. Gangapur is famous for exorcising evil spirits. People brought their relatives who were believed to be possessed or having mental disorders. They brought them to Sheena Swami whose presence immediately brought relief and the victim was free from mental disorder. There was always a small crowd around Sheena Swami and many became his regular devotees. Even today these devotees from Nasik visit Kanhangad every Punyatithi of Swamiji although several years (more than 90 years) have passed since he last visited Nasik.

Bhagavan, Swamiji, Shri Baburao Khade, and Shree Sadananda Swami

The Brahmins from Gangapur were jealous of Sheena Swami’s popularity. They started troubling him, Sheen a Swami, however, continued his penance with the least attention to these people. The crowd of devotees continued to swell. By now he was spiritually evolved and just by his presence, devotees got immediate relief from various problems. Holistic healing was automatic. Thus, on one side were devotees and on the other side were the local priests who resisted Sheena Swami in every possible manner. During the rainy season, Sheena used to move down to the banks of the river where his devotees used to build a small hut for his stay. One day a sadhu called Golap Baba from North India came to Gangapur. Instigated by local priests, he occupied this hut when Sheena Swami had gone out. When Sheen a Swami returned, he found that there was a trespasser in his hut who refused to budge out. When Golap Baba along with his retinue created a scene, young Sheena just quietly moved away to Rudra Kunda and sat in the lotus position. Annoyed, he looked like Rudra. Within a few minutes, the hut caught fire and with great difficulties, Golap Baba escaped. He soon realized his mistake of hurting Sheena Swami and surrendered to him along with his retinue. News of this incident spread like wildfire and a huge crowd gathered to greet Sheena Swami. Since then his popularity has grown many folds and even local Brahmins have become his ardent devotees. One family who regularly welcomed Sheena Swami to their house was the Dattatreye Upadhyay family. Every Thursday evening Sheena Swami visited their house and asked for tea “Chaya Kodu”. Mr. Upadhay used to offer tea which Swami asked him to pour in his palm from where he sipped the tea. Sheena never drank from the cup or glass. Today Gurunath Dattatrey Upadhyay is living in this ancestral house which is close to the Paduka Shrine on the banks of Sangam. The Sacred hills of the holy ash which were a huge mound have been reduced to almost flat ground due to the constant withdrawal of the holy ash over the years by visiting pilgrims. The Hanuman statue still exists at this place. The confluence of the two holy rivers, Amraja and Bhima, known as Sangam is a famous pilgrimage place dedicated to Lord Dattatreya and his incarnation as Shree Narshima Saraswati. The Paduka shrine of Shree Narshima Saraswati is renovated and is now a large temple.

Sheena Swami resided at Rudra Kunda for several months and performed intense meditation. It was here he was blessed by Lord Dattatrey when Lord appeared to him in person. Sheena also got internally connected to Bhagavan Nityananda whom he had met as a small child when he had gone on the road to fetch the ball at Hejmadi.

Swami Janananda’s Return from the Himalayas

In 1932, Bhagavan sent Swami Janananda to the Himalayas for four months of severe penance. I am sharing the experience of T.H. Mhatre, Shri Chaphekar, and Shri Baburao Khade, who had the privilege of meeting Swamiji upon his return. Their devotion to Bhagavan Nityananda, and the discipline followed by Shri Baburao Khade in the presence of both Bhagavan and Swamiji, is truly exemplary.

Swamiji returned from his barefoot pilgrimage to Manosarwar and Kailash sometime in 1932. After this arduous journey, he went directly to Ganeshpuri to seek the darshan of his Sadguru, Bhagavan Nityananda. He had received Bhagavan’s blessings and, before continuing on his mission, was to take charge of the first Ashram established by Bhagavan in Kanhangad, Kerala. When news spread of Swamiji’s return from the Himalayas, his close devotees—Shri Baburao Khade, Shri Chaphekar, and T.H. Mhatre—were eager to meet him. Though they had visited Ganeshpuri several times since Bhagavan had settled there, this visit held special significance. It was the first time they would witness both Bhagavan Nityananda and his disciple, Swami Janananda, together, and hear about Swamiji’s divine experiences during his pilgrimage.

At the time, Bhagavan resided in the old Ashram called Vaikuntha. Shri Baburao and his companions were assigned a spot in the common hall, while Swamiji was given a room in the northeast corner of Vaikuntha, overlooking the Kundas opposite the Bhimeshwar Temple. The Ashram then was a dilapidated structure, with holes in the roof, unplastered brick walls, and an uneven floor that was sometimes coated with cow dung to make it softer. Despite the poor conditions, the devotees were placed in a relatively better location, closer to Bhagavan, with more privacy and a cleaner environment. Swamiji, on the other hand, was assigned a solitary corner in the old Ashram, which, although modest, was in line with Bhagavan’s discipline for a monk.

Shri Baburao Khade and Mrs Khade

Swami Janananda had been known to Shri Baburao Khade and the devotees for many years. In fact, it was Shri Khade who had first recognized the divinity in Swamiji. Later, Shri Chaphekar and Shri Mhatre came into Swamiji’s fold, often meeting him at Shri Khade’s house in Sion, at Shri Sitaram Shenoy’s gymnasium in Dongri, and at Smt. Jamnabai Ghorpade’s house, Narsingashram, in Villeparle. The devotees had immense respect for Swamiji, and they felt that it would have been more fitting if Swamiji had been assigned a room near Bhagavan or at least in the hall where the other devotees were staying. However, as the placements were made under Bhagavan’s instructions, they did not feel it appropriate to request any changes.

Both Shri Chaphekar and Shri Mhatre approached Shri Baburao Khade to ask if he could intervene on their behalf and seek Bhagavan’s permission for a change. However, Shri Khade, a strict disciplinarian, refused to request any alterations, as everything was in accordance with Bhagavan’s instructions. He explained that Swamiji’s austere life and the penance he had undertaken in the Himalayas necessitated a humble and solitary environment, befitting his spiritual journey.

After settling in, Shri Khade and his companions decided to bathe in the Kunda, which was a customary practice upon arriving in Ganeshpuri. However, they knew they could not leave their designated place without first seeking permission from Bhagavan. It was an Ashram rule to approach Bhagavan before venturing out, as the area around the Ashram was surrounded by thick jungles, making it unsafe to move about without His protection. When they approached Bhagavan, he was sitting on the steps leading to His room. In those days, the Ashram had no electricity, and the room was often dark with small, closed windows. Bhagavan gave them permission with a gesture of His fingers and His characteristic ‘Humkar’, which was deeply resonant and assured as if coming from an unfathomable depth.

Swamiji at Mumbai Airport 1960

Having received His blessing, the three devotees bathed in the refreshing hot spring at the Kunda. From where they stood, they could see Swami Janananda sitting in his corner, absorbed in meditation. Clad in his ochre Kafni, Swamiji sat majestically, glowing as though surrounded by a divine aura. His eyes were wide, motionless, and focused on the Ajna Chakra between his eyebrows. The sight was so captivating that Shri Baburao Khade stood mesmerized, silently offering his reverence. The devotees quickly finished their bath and, despite a strong urge to touch Swamiji’s Lotus Feet, decided against it, knowing it would be improper to disturb him during his deep meditation. They returned quietly to the hall, following their routine.

Whenever devotees visited Ganeshpuri, they brought offerings for Bhagavan. These usually included biscuits, sweets, fruits, groceries, and clothes, which Bhagavan distributed to the locals. This time, however, they also brought some packets of Berkley brand cigarettes, especially for Swamiji, who had been known to smoke at that time. Later, Swamiji gave up smoking, and I have never heard of him smoking after that. The offerings were divided into two separate bags, one for Bhagavan and the other for Swamiji. Following the established protocol, Shri Baburao Khade led the group to Bhagavan’s room to offer gifts and seek permission to meet Swamiji. They were eager to receive Bhagavan’s blessings and have a chance to meet Swami Janananda.

When they arrived at Bhagavan’s room, He was standing at the entrance, holding the doorframe with both hands, a posture Swamiji would later adopt as well. On many occasions in Kanhangad, after the evening aarti, when devotees gathered for Swamiji’s darshan, he would stand on the steps holding the frame with both hands, radiating power and majesty. When Shri Khade, Shri Chaphekar, and Shri Mhatre presented themselves before Bhagavan, He appeared cheerful and full of grace. Shri Khade placed the bags at Bhagavan’s Lotus Feet, and all three prostrated before Him. Before they could even ask to meet Swamiji, Bhagavan as if reading their minds, began speaking about Swami Janananda: “Janananda is sitting there. He has returned from the Himalayas. His feet have swollen. From here, he will go to Kanhangad.”

These simple yet profound words conveyed a motherly affection, as Bhagavan expressed His joy over Swamiji’s successful completion of the pilgrimage. The swelling of Swamiji’s feet reflected the hardships he had endured, and Bhagavan’s concern for His disciple’s health was evident. Bhagavan also spoke about Swami Janananda’s future mission, saying that he would go to Kanhangad to take charge of the first Ashram. Running the Ashram would require immense austerity, discipline, integrity, and commitment, and Bhagavan saw in Swamiji the perfect personality to fulfil these demands. Thus, Bhagavan had chosen Swami Janananda to care for the Ashram in Kanhangad, a task befitting a true Karma Yogi.

Taking advantage of Baba’s jovial mood, Shri Chafhekar said, “Baba! We wish to go to Swami Janananda and have his darshan—shall we?” Baba immediately gave His consent with a ‘Humkar’. The team bowed to Baba and made their way to where Swamiji was staying.

Swami Janananda was a strict disciplinarian and difficult to approach, often keeping his distance to discourage all but sincere devotees. As a Karma Yogi, he was always busy with his work at the Ashram. However, Swamiji had a special affection for Shri Baburao Khade, treating him with great love and care. While individually, Shri Chafhekar and Shri Mhatre might have found it difficult to approach Swamiji, with Shri Khade by their side, it became much easier. The love and grace Swamiji had for Shri Khade were extended to those who accompanied him.

Shri Khade was known for his high level of discipline and respect, never taking advantage of his closeness to Baba or Swamiji. Though they had come to Ganeshpuri at Swamiji’s invitation, they waited for Baba’s permission before approaching Swamiji. As a result, those who visited Swamiji with Shri Khade received a share of Baba’s and Swamiji’s grace.

When they arrived at Swamiji’s quarters, they found him relaxed, despite the pain from his swollen legs. Shri Chafhekar placed the bag of offerings in front of Swamiji and, one by one, they prostrated at his feet. Swamiji asked them to sit, and as they did, their concern for his feet was evident. Swamiji dismissed their concern, saying that while his legs were still swollen, they were much better.

Expecting Swamiji to share stories of his Himalayan pilgrimage, they were surprised when he instead asked about their well-being. Shri Chafhekar arranged the offerings neatly, keeping the cigarettes separate for Swamiji. When he offered a box of Barfi to Swamiji, Swamiji, instead of taking it himself, surprised them by offering a piece to each of them. Shri Khade and the others hesitated, embarrassed by eating the Barfi they had brought for Swamiji. Swamiji, noticing their reluctance, insisted, saying, “Eat, eat. You eat. I am not accustomed to these things.” In a similar incident in 1977, when I offered Swamiji chocolate Barfi, he asked what it was, and after opening the box, he placed a piece back inside, saying, “I cannot eat this. Distribute it to everyone here.”

Despite their hesitation, they followed Swamiji’s insistence. Shri Khade, with great respect, began eating and whispered to the others to accept the Barfi as Swamiji’s prasad. They followed suit, and after they had eaten, Swamiji, with a smile, ate the small piece he had set aside, making them comfortable. His gaze was full of love, like a mother who waits to feed her children before eating herself.

Gangubai, who managed the Ashram’s needs, had arranged hot milk for Swamiji, but Swamiji refused, saying, “Gurudeva gave me a large glass of hot coffee this morning. I don’t need anything.” Instead, he offered the cigarettes he had pulled from a Berkley packet. When none of the devotees accepted, Swamiji joked, “It seems I am to smoke all of them!” and began smoking.

Swamiji, knowing they had come to learn about his pilgrimage to the Himalayas, began recounting his journey. He told them that, following the instructions of his Gurudeva, he first visited places like Rishikesh, Badrinath, Kedarnath, and Guptkashi before starting for Kailash-Mansarovar. He travelled with no money, warm clothes, or shoes, wearing only a cotton Kafni and carrying a Kamandalu given to him by a hermit along the way. Initially, he was accompanied by a Sanyasi named Karunananda, who was unable to endure the harsh conditions and was left behind at the foot of the mountain to wait.

Swamiji described the difficult path to Kailash, where he felt the guiding presence of his Gurudeva with every step. Despite the harsh conditions, Swamiji persevered. On his journey, he met Lamas, Rishis, and celestial beings from other realms. His narration prompted many questions from the devotees, who were curious about the mystical experiences he had encountered. Swamiji, however, gave no detailed answers, simply attributing everything to the grace of his Gurudeva.

As Swamiji entered a trance-like state, seamlessly slipping into Samadhi, the devotees sensed that they would not receive further details. His Samadhi was a subtle indication that some divine experiences were not meant to be shared. When the devotees turned to leave for the kitchen to prepare lunch for Baba and Swamiji, they saw Baba at a distance, possibly watching and listening to their conversation. Was it Baba’s presence that led Swamiji to withhold the deeper secrets of his journey?

At the kitchen, Gangubai had prepared everything needed for the meal. The devotees cooked a simple lunch of rice, dal, vegetable curry, pickles, and fried papads. Shri Chafhekar brought Baba’s meal to His room, and after receiving Baba’s permission, placed the food near the door. He then asked Baba’s permission to serve Swamiji, which was granted. As they approached Swamiji’s room, Baba, from within, suddenly shouted, “What is that you are taking?” The question puzzled the devotees since Baba had already given permission. Stopping in their tracks, Shri Mhatre answered, “We are taking lunch for Swamiji.”

Baba, sounding displeased, came out of His room with a paper in His hand. He took the brass thali from Shri Mhatre and poured its contents onto the paper, mixing everything so thoroughly that no individual taste or identity remained. Baba explained, “A Sannyasin should not eat from brass or silver plates. He should eat from a leaf, with his hands, or even on paper. Moreover, all food should be mixed until its separate identities are lost.” Once satisfied, Baba handed the paper with the mixed food back to Shri Mhatre.

Shri Gajanan Mhatre

When Swamiji received the packet of mixed food, he stood in reverence, accepting it as prasad from Baba. This food, called “Kala,” was traditionally mixed by Lord Krishna and his fellow cowherds. Swamiji, with deep reverence for Bhagavan Nityananda, ate the food with care, standing to honour the prasad, ensuring not a single piece was wasted. After finishing, he carefully folded the paper and placed it in his Kafni pocket, perhaps to preserve the sacredness of the prasad.

Swami Janananda and I

In our offering on Shree Parampujya Janananda Swamiji, I am also taking the opportunity to describe my own journey which was supported by him and his grace.

Trip To Kanhangad

I was just six years old when Bhagavan Nityananda took His Mahasamadhi. My father had a great fortune in serving Baba most of his life and I used to envy him for this. I used to pray to Bhagawan Nityananda to receive His Blessings and to serve him directly in the way my father had done. Based on each individual’s spiritual status, Bhagavan used to direct His devotees to His own close devotees for further guidance. For example, He sent some to Swami Janananda. some to Swami Muktananda and some to Shaligram Swami.  The Swami then took care of and guided the devotees sent to him by Baba. Bhagawan Nityananda had directed us to two of his disciples, one being Shaligram Swami and the other being Swami Janananda. Except for these two, we never went to any other temples or Gurus. After Baba took Mahasamadhi, my father considered Swami Janananda as Bhagawan Nityananda’s true disciple and successor. After the Mahasamadhi of Bhagavan Nityananda, He believed Janananda Baba was the very manifestation of Bhagawan and took Him as his Guru. My father used to tell me that it is as direct as talking to Baba when you talk to Janananda Swami. So, I was looking forward to having the opportunity to serve Janananda Swami.

During my post-graduation in 1978, I decided to visit Kanhangad. I was passing through uncertainties. I wanted to go further in my studies and I also wanted to dedicate my life in service to God. But my family members wanted me to help run the family hotel business. This is something I did not want to do and my grandfather thought me to have gone mad to lose such an opportunity.

I first reached Udupi where my sister was residing. There I visited Krishna Mutt and then I visited the temple of Lord Ananteshwar (The Eternal One). It was at the steps of this temple that Bhagawan Nityananda was often found sitting. He was known at that time as Kala Sadhu (The Dark One).

The Lord Ananteshwar temple is beautiful. Since it was here that my Baba often stayed, I became impressed by the deity inside the temple. There is a Shiva Linga inside that gives a very divine feeling when you stand in front of the bright oil lamp that remains lit by devotees pouring oil in it. From there I went to Situ Amma’s Mutt (Ashram). Situ Amma was a devotee of Bhagawan Nityananda and Janananda Swami. Baba used to call this Mutt as the ninth Mutt of Udupi. There are eight Mutts in Udupi which are famous and are headed by eight Mutthadish and connected with the famous Lord Krishna temple.

Shree Ananteshwar temple at Udupi

I had been longing to have Bhagawan Nityananda’s darshan. Here at Udupi Mutt, I saw my Baba, in the form of His Padukas, and I was finally at peace. When I introduced myself to Situ Amma as the son of Raghunath Shenoy, she received me with great love. After inquiring about my welfare, she told me that I should visit Kanhangad and meet Swami Janananda.

From there I visited Mulki. The Mulki Temple is dedicated to Lord Narasimha and the Goddess Laxmi. Lord Narasimha is an incarnation of Lord Vishnu and is called Chiranjeev (The Eternal One) because he appeared without taking birth through a womb and did not die. He is, therefore, free from birth and death and is eternal. He came into existence at the instance of the small child, Praladha, and is considered to be the protector of small children and one who breaks all Universal Laws to help his devotees. Baba Nityananda often expressed that Lord Narsimha at Mulki is indeed very powerful and must be respected.

I had a relative from my mother’s side called Bantwal Narayan Baliga, whom I used to call Grandfather. He was previously the manager of Sri Laxmi-Narsimha Temple of Mulki. In this temple, people who are in distress, seek the counsel of a Deity. A man of high virtue and devotion is selected as what is called ‘Darshanapatri’ and he is ordained to be the vehicle to communicate with God and guide people in distress or pain. While the Darshanapatri goes in a trance, the Deity (Shree Bindumadhav)enters that person and, through the Darshanapatri, answers questions posed by people seeking divine intervention or guidance and gives solutions to their problems. All his life Bantwal Narayan Baliga had served the Mulki Temple with sincerity, love, and great commitment. The Swami of Gowda Saraswati Brahmin, Shree Sudhindra Teertha Swami, had great respect for his selfless service. Even the deity showed a lot of love for my grandfather.

Since I was not accepting the advice of my family to help run the hotel business, my grandfather decided to place me at the feet of that Mulki Deity to ask for guidance. When our turn came to take the blessings of the deity, my Grandfather told the deity, “This child has lost his head. He wants to give up his family business and opt for further studies. You have to now guide him as he has also decided to dedicate his life in service of God.” No sooner than my grandfather had placed his concern before the Deity, the Deity said “Let the child do as he wishes. Know that God has decided to stand as his support. With God as his Guide, what is the need to worry? I am giving him my choicest blessings and be assured that God will always protect him.” With God now directing my family members not to bother about me, and with the assurance that God is protecting me, all their concerns about my well-being were laid to rest. Thus I was equipped with God’s blessing and am now ready to meet the Saguna Brahman, Shree Parampujya Janananda Swamiji.

My First Darshan of Janananda Baba

I had Darshan of Swami Janananda several times whenever he visited Mumbai and stayed in Ganga Niwas at Sion. Also, I had been to Kanhangad during my school days. But several years had passed since I had his Darshan. So this visit to Kanhangad was as good as meeting him for the first time alone without my father around. I reached Kanhangad in the late afternoon. Janananda Baba was sitting on a parapet near the well close to his room. I went and prostrated before him. I introduced myself, but he refused to accept me. I was wondering what to do because I had no place to go, other than calling on my grandfather (mother’s father), Devrai Pai, who lived in Kanhangad. My visit was to take the blessings of Swamiji and not a social visit to my grandfather. I prayed internally to Baba to help me. I did not want to leave without Janananda Swami’s blessings.

The Ashram’s security guard was a man named PT. At that very moment, PT came and handed over a postcard to Swamiji. Janananda Swamiji asked PT to read it. The postcard was from my father, Raghunath Shenoy. In it, my father said to Swamiji, “I am sending my youngest son Gopalkrishna to visit you. It is my earnest request, Oh Deva, that you take him into your fold and give him your love.” There was so much love in that letter. A request from Bhagawan Nityananda’s devotee could not be refused. Janananda Baba looked at me and told PT, “Give him the centre room and make him comfortable.” He then told me “Go settle down, have tea and rest.” Thus it was my father who rescued me in answer to my prayers to Baba. From that day, Janananda Swami bestowed love on me as a mother would to a son who has come to visit her after several years!

Like Baba, Swamiji spoke little. The sentences were cryptic and he often gave Bhagawan Nityananda’s typical “Hunkar” when he was pleased by any devotee, or as a sign of content. During my stay at the Ashram, every afternoon I used to visit Sadananda Baba, and each day he spoke to me for many hours. Every day he explained the Gurumahimna, the glory of Sadguru. Seeing my state of mind, he described Baba’s Leela (Grace-bestowing power), bringing me great peace. So intense were Sadananda Swami’s conversations that he had with me that I used to remain spellbound and often fell into a trance just listening to him.

In those ten days, he brought great understanding in me and all my anguish vanished. On one side was Janananda Baba’s spiritual power and on the other side, the discourses of Sadananda Baba became great support in bringing me, the “lost sheep,” back into the fold. After 17 years of my prayers to Bhagawan Nityananda, asking for His Grace and Blessings to guide me on the spiritual path, Shree Janananda Baba and Swami Sadananda laid out that path for me. The “Pataka” (holy flag or baton), handed over to me by them, I have carried so far. My experience of Gurukripa Yoga and my commitment to the path, that started on Diwali in the year 1978, has undergone several challenges. But, as Baba said, “If you have a Sadguru as your Pathirakha (in Marathi this means Sadguru as your Savior), then you can never fail.”

Off To My Grandfather’s House

As I was enjoying the unending flow of Swamiji’s grace and Sadananda Baba’s love, I avoided visiting my dear grandfather. I was not aware that this was embarrassing for my grandmother. I was expected to visit them. I was a grandson from Mumbai and I was visiting Kanhangad after many years, and it was the festival of Diwali.

Shree Hosdurga Devrai Pai and Mrs Pai (My grandfather)

My uncle, Dayananda Pai, came to the Ashram to take me away to his house. We stood in front of Janananda Baba. Swamiji was standing in the doorway with both his hands holding the door frame above his head as if in benediction. My uncle told Swamiji that he wanted to take me to my grandfather’s house. I said to Janananda Baba, “If you say so, I will go.” Swamiji said in Marathi, “You must visit your grandfather. Your grandfather must be respected too.” He turned to my uncle and said, “You don’t have to worry about him. God is at his beck and call. He will always be protected by God.” I went that night to my grandfather’s house and was given a grand welcome.

My  Diwali Celebration at The Kanhangad Ashram

So here I was in the Kanhangad Ashram, living in the best of the rooms. In the room to my right were Mr. Merchant and Ravi Dhoorandar. In the room to my left were Tai and some other devotees. The other rooms were also full. Most of the disciples were from Mumbai. Many were trained by the late Shri Baburao Khade in Guru Krupa Yoga and were called Sion Mandali (Devotees from Sion), as Shri Baburao was from a place called Sion in Mumbai. He was respected and loved by many devotees who came to him from Mumbai, Panvel, Dhule, and Nasik. They lovingly called him Shri Dada Maharaj

Diwali celebration in Ganeshwari

Because I was given the room in the centre of the other rooms, this group of devotees got divided into the rooms to the left and right of the room I was in. So, they were planning to ask me to move to a room at the end so that they could all be in adjoining rooms. Although they did not approach me directly, they were planning to approach me through PT. The next afternoon, Janananda Swamiji suddenly came into my room. All my neighbours were stunned because normally Swamiji never came into any room when it was occupied. He came into the room and looked around to see that all was in order. He turned to me and asked, “Are you comfortable?” I said, “Yes my Deva.” He then told me “You must remain in this room. Do not move out.” God knows how he came to know that others were planning to get me to leave the room. When Sion Mandali saw that Swamiji had personally visited my room, their respect for me increased. They gave up the idea of pushing me out of this room. I settled down and relaxed because now I had total support from Janananda Swamiji. Till this moment, Shri Merchant Kaka did not know that I was son of Shri Raghunath Shenoy. After Swamiji visited my room, they became curious to know about me. Once Ravi Dhoorandhar, Vidhu Mama, and Shri Merchant Kaka got to know about me they easily accepted me as their own as they had great respect for my father and my grandfather as devotees of Baba. Their interest in making me move to other rooms was only to make it convenient for all of them to be together. But, I think Swamiji wished to integrate me with them and this happened because being placed in this room brought me in close contact with Vidhu Mama who became a mentor for me on this path. It is very difficult to understand how great beings like Bhagavan Nityananda and Swami Janananda do things in the present to address the future!

It was Diwali and many other devotees had come to celebrate this festival with Swamiji. On the first day of this festival, one takes a holy bath early in the morning (at 4 am). The Sion Mandali had come prepared for the festival. They performed Padpuja of Swamiji. These devotees from Sion were great at all the Pujas, as they had received direct training under Shri Baburao Khade. They had a great love for Shree Janananda Baba and Puja was done with immense devotion. The Puja was accompanied by bhajans sung by Vidhu Mama in lead and followed by Arthi.

I was new to all this, so I kept my distance. In my mind, I was feeling uneasy that I had not come prepared for the occasion. Shri Ravi Dhoorandhar knew my father and so did Shri Merchant Kaka. He called me and put the Arati offering in my hands to wave at Swamiji. Janananda Baba was in Samadhi. His eyes were drawn up into his head between his Ajana Chakra and he was in a trance. My eyes were full of tears. Although I had brought nothing with me to offer, I still had the honour of performing the Arati. Such was Swamiji’s Grace and such was the legacy of brotherhood left by Shri Baburao Khade.

The following day was Laxmi Pujan Day. Shalini Tai brought lots of earthen oil lamps. I remember these lamps because there was a time when we (the Shenoys) used to light lamps like this in Ganeshpuri when Bhagawan Nityananda was still in His Saguna Form. That evening, the Sion Mandali lit the entire stairway over the caves with these small lamps. In the dark (there was no stable electricity supply in Kanhangad during those days) it looked so beautiful. Janananda Baba came out to see it. I looked at Swamiji and thought to myself “Oh! I have come to empty-handed. I have no lamps with me.” Just as I had this thought, lightning exploded across the entire sky. The lightning was seen coming from various directions in rapid succession. It filled the whole sky and the entire Ashram began to glow under this flashing light. We rarely get to see lightning in such quick succession. In front of this Divine light, what lamp could I light? It would have been like trying to light the Sun with a torch! Such is the greatness of a Sadguru. He never lets his disciple down. Just to satisfy me he would go to any extent!

Janananda Baba told me to stay in the Kanhangad Ashram for ten days or more. I spent my time with him, Sadananda Swamiji, and my grandfather, Shri Devrai Pai. Then one day, Janananda Swami called for me and said, “Now you have to go back to Mumbai. You have work to do. You must first do your duty and come here when you find the time.” I bowed low and took his permission to leave with a heavy heart. It was like separating from one’s mother. I returned to Mumbai and took the admission for my doctorate degree at the UDCT Institute in December of 1979. From here began my long association with Janananda Baba and Bhagawan Nityananda’s devotees.

The First Blessings

Around 1962-63, Janananda Baba visited Mumbai and stayed at Sion. The building he stayed in was called Ganga Niwas and it was located near the Sion Fort. The building belonged to Shri Baburao Khade and Swamiji used to stay in his house where a separate room was dedicated to him. I used to visit Janananda Baba daily after school. My mother used to prepare sweets from Sago (Sabudana in Hindi) and milk known as Dudhpak. Swamiji would eat these.

Janananda Baba faced many hard challenges throughout his life. He walked through the entire Himalayas. Due to this, his feet used to swell and ache. During this Mumbai visit, another boy named Nitin Patil and I, used to massage his legs. Every afternoon I used to offer this Seva. One evening, Swamiji called for several garlands, and, with his own hands, he garlanded me on all four sides, in all directions. He also garlanded Nitin Patil. In this way, Janananda Baba glorified our Seva. My father was overjoyed. Normally, we offer a garland to the Guru. Here was the Guru garlanding his devotees. Baba had garlanded my cousin Shri Ratnakar Shenoy (it is there in the photograph taken when he visited our house in Girgoan, Mumbai. In that picture Baba is seen lifting a small child in both his hands). My father insisted that I go home with the garlands around my neck. This was the first expression of divine Love that I received after Bhagavan Nityananda’s Mahasamadhi.

Days Full of Grace in Ganeshpuri

When I was small I used to love visiting Ganeshpuri. Even at the age of four, whenever my father planned to visit Bhagavan Nityananda’s Ganeshpuri Ashram, I used to pack my bags too. I was not given a name until I was four years old. All requests to name me were turned down. My family was told that I was too young to identify myself with any name. So, during one of our visits to Ganeshpuri, Bhagavan Nityananda called for a dancer. He asked him to dance on the ground in front of the Ashram. There was a solar eclipse on that day. That same day Baba called me by the name Gopalkrishna. At the age of four, He gave me my name and, in celebration of my christening, He called the dancer to dance. Normally, auspicious celebrations like this do not take place during an eclipse. But Bhagavan Nityananda chose to name me on that day. Thus I got my name when I was four.

I can see Bhagavan Nityananda even today, as clearly as I can see my near and dear ones. Being a close devotee of Baba, my father was respected and, as his son, everybody in Ganeshpuri loved me. I remember clearly my days in Ganeshpuri. I can see myself standing in that shed where there was a blue railway coach presented to Baba. It was in Kailas.

My father used to make me stand close to Bhagavan Nityananda. Bade Baba used to sleep on the concrete slab with gunny bags as his mattress. He used to stare into my eyes for long periods of time and hold my chubby cheeks between his middle and first fingers. I used to stand there for what seemed like hours. To prevent me from slipping away, my father used to stand behind me so that I did not have any chance of stepping back from Bade Baba’s grip. The mosquitoes used to attack my tender legs, but fear of my father, and the notion of possibly slipping out of Baba’s fingers, made my standstill. My father’s intention was to make sure that I got the maximum Grace of Bhagavan Nityananda. I received Shaktipat from Bhagavan Nityananda on several such visits like this.

In those days, Bhagavan Nityananda used to distribute clothes, books, sweets, and other items like this to local children. Although there were attendants ready to do it for him, He was particular about distributing these to the children himself. Bhagavan Nityananda used to cut the clothes with his own hands and distribute this clothing to each child, making sure to measure out the right size. However, one day my brother and I got clothing meant for making Saris for young girls. People made fun of us because we got what was meant for girls. One of the attendants brought this situation to Bhagavan Nityananda’s attention.

Baba took the clothes back and gave both of us cotton shirts. The one my brother received was blue. I got the one that was the ochre colour. When I put it on, it was too big, reaching all the way down to my ankles. I looked like a baby monk. I was disappointed because it was too long for me to wear. Little did I understand the meaning behind getting this gift from Bhagavan Nityananda. Years later when Janananda Swami gave me his own ochre Kafni (long robe), what Bade Baba was trying to convey to me all those years earlier, finally dawned on me. I still have that shirt. It is very precious to me. I often I take it out just to feel His Shakti. These days were full of joy and fun with love flowing everywhere.

Sri Guru Charitra

Sri Parampujya Janananda Swamiji was declared by Bhagavan Nityananda as an avatar of Lord Dattatreya. It feels fitting to share my experience of how Baba revealed His divine nature to me through the Sri Guru Charitra. To honour Lord Datta, the Guru of all Gurus, it is important that we read at least one chapter from this sacred book, as encouraged by the practice of Gurukrupa Yoga—particularly Chapter 14.

When I visited Swamiji for darshan in 1978, I was grappling with a dilemma: whether to prioritize my career or dedicate myself to serving the Sadguru. This chapter provided a profound answer to my inner conflict, offering insights into the choice between Parmarth (spiritual aspirations) and Swarth/Prapancha (worldly life).

In Chapter 14 of Sri Guru Charitra, Lord Dattatreya bestows His infinite grace on His disciple and guides him to balance worldly responsibilities with his devotion and seva to the Guru. Though various editions of Sri Guru Charitra may differ in chapter numbering, this particular episode remains cherished by all devotees of Lord Datta. It serves as the foundational narrative of the Guru-disciple relationship, portraying the disciple as an ordinary person, relatable to any individual.

This chapter illustrates that devotion and a willingness to serve the Guru are all one needs to transcend worldly attachments and merge with the divine. It reassures devotees that their connection to the Guru remains unbroken, even amidst worldly demands. For this reason, Chapter 14 is often referred to as the “Meru Mani” (a crown jewel) of the text, as it inspires readers to undertake their spiritual journey with faith and confidence, free from doubts or fear.

The story of the chapter unfolds as follows:

Sayamdeo and Shri Guru

Shri Guru visited a village where His devotee, Sayamdeo, lived. Sayamdeo and his family were deeply devoted to Shri Guru, serving Him wholeheartedly. One day, Sayamdeo approached Shri Guru, bowed, and said:

“Gurudev, though You are the incarnation of the Trimurti, our ignorance makes us perceive You as a mere human being. In truth, You are all-pervading, beyond the grasp of our intellect. How can I describe Your greatness?”

Sayamdeo, a servant of a cruel Muslim king, was summoned to meet the king. This summons was traditionally a death sentence, as the king killed a Brahmin every year. Filled with fear and despair, Sayamdeo turned to Shri Guru for help. He said:

“Gurudev, the king has called me. He kills every Brahmin he summons. If I go, my death is certain. But having seen Your holy feet, how can he harm me? Please save me.”

Shri Guru placed His hand on Sayamdeo’s head and reassured him:

“Do not fear. Go to the king with full faith. He will honour you and send you back safely. I will remain here until you return. You will live a long, prosperous life and be free of suffering. Trust in My words.”

Encouraged by Shri Guru’s blessings, Sayamdeo went to the king, chanting the Guru’s name throughout his journey. When the king saw Sayamdeo, he strangely turned away and went to rest. While asleep, the king had a vivid dream in which a Brahmin was beating him severely. Waking up in fear, the king fell at Sayamdeo’s feet and said:

“You are a great soul! Please forgive me. I have been saved by your grace. Go home in peace.”

The king then gifted Sayamdeo clothes and ornaments, honouring him before sending him back.

Sayamdeo’s Return

Sayamdeo returned to Shri Guru, joyfully recounting the events. Shri Guru blessed him again, saying:

“You and your family are My devotees. You will have lasting prosperity, and Goddess Lakshmi will reside in your home. I will now continue My journey southward, but I will see you again in 15 years. At that time, bring your family and children to Me. Live without fear or worry—all your hardships are over.”

Sayamdeo offered clothes and ornaments to Shri Guru as an expression of gratitude. Shri Guru then departed for Arogya Bhavani Vaijnath, where He stayed secretly.

The Inner Meaning

This story represents the aspirant’s inner struggle between spiritual aspirations (Parmarth) and worldly duties (Prapanch). Sayamdeo symbolizes the ordinary Jiva (soul) torn between these two paths.

While his heart longs for liberation and service to the Sadguru, his worldly obligations demand attention. He fears that by choosing the world, he may lose his connection to the Guru. Yet, Shri Guru reassures him:

• The aspirant need not abandon worldly duties to stay connected with the Guru.
• Faith, devotion, and practices like Namasmaran (chanting the Guru’s name) can protect the aspirant even amidst worldly challenges.
• The Guru waits patiently for the aspirants to return after fulfilling their responsibilities.

This profound assurance helps the aspirant face worldly life with courage while maintaining their spiritual connection.

Bhagavan Nityananda always emphasized fulfilling worldly duties. He discouraged devotees from shirking responsibilities, such as skipping work or school, to visit Him. Instead, He recommended coming for darshan during holidays or Sundays. While traditional Guru worship occurs on Thursdays, Bhagavan’s devotees also dedicate Sundays to Him for this reason.

Like Bhagavan Nityananda, Swami Janananda rarely spoke but provided profound guidance when needed. During a challenging period in India’s history, Swamiji emphasized balancing spiritual and worldly life. He encouraged people to fulfil their duties with integrity while holding onto the timeless wisdom of the Rishis and Munis.

Swamiji’s teachings were simple and practical, helping devotees overcome their struggles while staying connected to their spiritual path. He emphasized that Parmarth and Prapanch could coexist harmoniously, with the grace of the Guru providing strength and guidance.

This message from Sri Guru Charitra continues to inspire devotees, reminding them of the Guru’s unconditional support and the power of faith in navigating life’s challenges.

Bhagavan Nityananda never encouraged anyone to run from his duties. He always said ‘Duty First’.  He did not encourage any student to bunk his classes and come to Ganeshpuri, he admonished anyone taking leave from his work to have His Darshan. He recommended that they come on holidays and on Sundays. Normally Guru’s Day is celebrated on Thursday which is also called Guruvar. But devotees of Bhagavan Nityananda dedicated Sunday as well to B Bhagavan Nityananda in addition to Thursdays as they could have His Darshan unhindered and without any anxiety about their job or studies

Teachings of Swami Janananda

In addition to getting solutions to their troubles and pain, devotees approach a saint to get some guidance, Upadesh, on how to make their life full of joy and divinity. Although Bhagavan spoke in the early days, later in Ganeshpuri, He seldomly spoke. Thousands would line up and pass by Him and a true seeker got what was appropriate for his spiritual pursuit by one look from Bhagavan Nityananda. Like Him was Shree Swami Janananda. He too did not speak much, but after the Mahasamadhi of his Guru, he spoke to support and guide the devotees.

Swami Janananda’s philosophy and teachings were very simple and we’re narrated in very simple words giving examples from day to day life just as his Sadguru Nityananda did. The period from 1890 to 1980 was when India went through a very trying period. Prior to 1947, there was a struggle for freedom from British rulers while fighting against plague, epidemics, drought, floods, atrocities, etc. The youth was torn between the western culture and the long Indian tradition handed over by Rishi and Munni. Poverty, confusion, and uncertainty was everywhere. Bhagavan Nityananda and Swamiji thus focussed on giving relief to those who came to them. They guided them to accept the challenges of life and maintain the value system intact by excelling in an individual’s duties and responsibilities while holding on the teachings and wisdom handed over by Rishi and Munni. While they did teach Pranayam and other practices to few, largely they gave healing touch to all who came to them, consoled them, guided them to make their lives more meaningful by balancing Parmarth and Prapanch. They focussed on providing nourishing food to the poor and took care of their health. They build schools to address illiteracy. They created opportunities for young children to learn and inculcate through Bhajans, dramas, and Kirtan the teachings of great men and thinkers like Shivaji, Tukaram Maharaj, Swami Vivekananda, and others. Their teachings, being simple and direct, appealed to all. Those who were spiritually inclined got guidance from them by simply being present to them. One word, one glimpse, one-touch was enough to give them the required impetus to their spiritual practices and endeavors.

Swami Janananda used to often speak to devotees when they gathered around him and asked him questions. Those who had the opportunity to know him and see him in Kanhangad Ashram found that he preached what he practiced. He was a very stern disciplinarian, did not mince his words while correcting any person but there were immense love and care in him for all creatures. The animals in the Ashram were lovingly cared by him, the small children were given special attention and the poor were treated with love and respect. Just to give an idea of his teachings I am giving few quotations of his below.

• It is true that all living beings like birds, animals, fish, insects have been created by God and are of use and benefit to human beings. Men kill them and eat them. Their flesh, skins, and products made from them come to use for us. Even their bones are of some use. However, the human beings are of no use to others. No one eats human flesh. Even little pain makes human beings call upon God. They say “Oh God! Please help me with this pain. Please save me.” But human beings do not think of the same God when they hurt and kill other creatures. Swamiji thus said that human beings hurt others, kill others for their own selfish reasons but when others do the same, they cry foul.
• One can never be happy by making others unhappy and inflicting pain on others. Man wants everything for himself. But he will not accept that others too feel in the same way. 
• Human beings should try to see that it is one consciousness, Atman that pervades in all living creatures. It is the best way to be happy. Money, wealth, and worldly possessions will not and cannot give permanent happiness.
• Human beings are the most cunning. Whenever some good deeds and actions have taken place, they take credit. If however, any bad things or actions happen, they say God has done. No one remembers God when things are good but when things go bad they remember Him.
• What is God? God is not made of stone or an idol. He is as human as we are. God lives, behaves, and acts like us. Yet, we only worship the ‘stone idols’. We make offerings of flowers and nice tasty dishes to Him. We give all this to that God, who does not speak or who, we are sure, will not eat all the food offered. But we will not give anything to living God – human beings, other creatures. If a beggar asks for alms, we drive them away. This is one of the reasons why we suffer from pain and misery. As soon as we realize that it is one God pervading all beings, we are bound to be happy.
• Even the hunger of an elephant with the largest stomach can be quenched but the hunger of man who has a small stomach can never be satisfied. Man’s wants are insatiable. For that, he would deceive others, beat others, and even kill others. 
• The God-realization can be had only during human birth. The human form is superior to all other living beings. The intelligence in human beings is far advanced when compared to other living beings.  Use this intelligence to discriminate between good and bad. God does nothing. He does not interfere with our lives. It is the fruits of our own good or bad deeds that we get.
• God is just. He does not believe in favoritism and partiality. King and beggars all have their own share of joy and suffering. 
• Every human being should try to help others, protect others. If it is not possible to help others at least he must not harm others. Unfortunately, everyone is only trying to harm others. That is the reason we see destruction happening around us. There is famine, scarcities, social imbalance, there are bombs and bullets and war. All these natural and human-made calamities are results of this tendency to harm others.
• Every person has to leave this world some or the other day. Many live for amassing worldly possessions and ‘die’ early. Some are remembered for their good deeds and some for their bad deeds. It is for every individual to design his life based on what purpose he wants to give to his life. 
• At the time of birth, all are equal. No one is rich or poor. But like the fish in the sea, bigger ones eat the smaller ones. Rich and powerful people live on the efforts, on the toils of poor and weak. Rich and powerful people need the weak and poor to serve them and their purpose. They forget, however, that many millionaires have become penniless overnight and vice-versa.
• We acquire human birth after undergoing several cycles of births. Use this opportunity to serve and protect all other living beings. See one Paramatma in all. Do not be selfish and do not quarrel with others for material gains. Do not hurt and speak ill of others Use your knowledge to bring about Universal Brotherhood, Sambhavana. Know that it is one God in all living beings. Seeing One in all is the shortest way to God, to liberation.