Swami Omkarananda
Swami Omkarananda, popularly known as Rakhadi Baba, lived a life of deep devotion and intense spiritual practice. His name, “Rakhadi Baba,” which means “the Baba covered in ash,” reflected a distinctive aspect of his spiritual identity and sadhana (spiritual practice). This name originated from his habit of meditating near a burning dhuni (sacred fire), which is a common practice among many yogis and saints. The smoke from the sacred fire would leave behind ash with ash, and he would intentionally smear this ash over his skin, symbolizing renunciation and his immersion in the practice of intense austerities.
The Significance of Ash in Spiritual Practice
Ash (vibhuti) holds deep spiritual significance in many Hindu traditions. It is often seen as a symbol of renunciation, detachment, and purification. The act of covering oneself in ash is a gesture of acknowledging the impermanence of the material world and of offering oneself entirely to the Divine. Ash represents the transformation of the physical body, which is subject to decay, into the eternal, symbolizing the transcendence of the worldly ego and the egoic identity.
For Swami Omkarananda, the ash not only symbolized detachment but also served as a physical reminder of his connection to the Guru and his spiritual practices. By meditating near the dhuni and smearing himself with the sacred ash, he was embodying the essence of the fire of self-purification—burning away all impurities of the mind and body, and offering himself entirely to the Divine.
The Name “Omkarananda” and Bhagavan Nityananda’s Blessing
While Swami Omkarananda was popularly recognized as Rakhadi Baba due to his ash-covered appearance, the name given to him by Bhagavan Nityananda was far more significant in its spiritual context. The name Omkarananda was a divine bestowal by his Guru, Bhagavan Nityananda, which carried immense spiritual weight. The sacred syllable Om represents the primordial sound of the universe, the unmanifested reality, the essence of the Divine, and the source of all creation. Ananda means bliss, representing the ultimate state of spiritual realization—the bliss of union with the Divine.
When Bhagavan Nityananda invoked the sacred sound OM in Swami Omkarananda’s ears, it was not just an audible sound, but an energetic transmission of divine grace. Bhagavan declared, “Now the Omkara is invoked in you, and you shall be known as Omkarananda,” signifying that Swami Omkarananda had attained the state of realization, the ultimate awareness, that the sound OM represents. His name, Omkarananda, became a spiritual identity that aligned him with the universal consciousness and the bliss of realization.
The invocation of Om by Bhagavan Nityananda also marked a significant moment in Swami Omkarananda’s spiritual journey—an initiation, a blessing, and a transmission of divine power. It was a clear recognition of his spiritual maturity, his dedication to his Guru, and his readiness to embody the divine truth.
The Continuity of the Name “Rakhadi Baba”
Despite this divine naming, Swami Omkarananda continued to be widely known as Rakhadi Baba in the community. The name “Rakhadi” had become synonymous with his presence. His practice of covering himself in ash and his association with the sacred fire (dhuni) were so central to his life and his image that the name Rakhadi Baba continued to reflect his physical form and spiritual practice. It was a name that the local community, devotees, and pilgrims readily recognized and associated with his ascetic way of life.
In a way, the name Rakhadi Baba also became an expression of his humility and his embodiment of the traditional sannyasi (renunciant) lifestyle. The name Omkarananda, while deeply spiritual and powerful, symbolized his inner transformation and the realization of his true nature, while Rakhadi Baba continued to reflect the path of renunciation, asceticism, and devotion that he followed outwardly.
Residence
Swami Omkarananda resided in the area near Nimboli, close to Ganeshpuri, where Bhagavan Nityananda’s presence was profoundly felt. This area was marked by serene surroundings that supported his spiritual practices, offering a peaceful environment away from the hustle and bustle of daily life. His ashram and residence near Nimboli became a place where devotees could come to receive his blessings and learn from his example.
Swami Omkarananda’s Ashram is located near the Anusuya Temple, which further signifies his connection to the divine feminine aspect of spirituality. The Anusuya Temple, dedicated to the sage Anusuya, wife of sage Atri and mother of Lord Dattatreya who was known for her deep devotion and purity, serves as a fitting symbol of Swami Omkarananda’s life—his purity of heart and deep devotion to his Guru, Bhagavan Nityananda.
The Ashram of Swami Omkarananda at Nimboli remains a sacred place of pilgrimage, where his devotees come to pay homage and seek spiritual guidance. His physical departure from this world (he had left Ganeshpuri for the Himalayas, but never returned) marked a significant moment. Still, his legacy continues through the energy and teachings he left behind. His nearby ashram continues to serve as a place of spiritual solace and guidance for those seeking the same spiritual path he walked—a path of humility, service, and devotion to the Guru.
Legacy and Influence
Swami Omkarananda’s life and teachings remain an inspiration to many. His practice of meditation near the dhuni, his discipline in spiritual practices, his renunciation of worldly attachments, and his deep love and devotion for Bhagavan Nityananda reflect the qualities of a true yogi and a true disciple. Even though he was known by the name Rakhadi Baba in his later years, his inner transformation into Omkarananda—through the grace of his Guru—remains the defining aspect of his spiritual identity.
Today, devotees who visit his ashram continue to experience the sacred energy of his presence, and the teachings of both Bhagavan Nityananda and Swami Omkarananda continue to inspire seekers on the path of devotion, renunciation, and inner awakening.
Rakhadi Baba was born in Agaram village, Kalavai, near Kanchipuram. Named Muniswamy, he grew up in an extremely impoverished family with two brothers and three sisters. Poverty prevented him from attending school—he had neither a shirt nor a banian (undershirt) to wear. From an early age, he toiled in the fields, driven by a deep desire to support his parents, as he could not bear to see them go hungry.
When work was scarce, his desperation led him to theft—not for himself but to feed his parents. By the age of nine or ten, his selfless acts extended to providing for the family of a friend as well. Despite his noble intentions, his family could not condone his actions, and he was frequently subjected to harsh beatings in an attempt to discipline him. Uncontrollable and unwilling to endure such treatment, Muniswamy fled his village before he turned twelve, setting out on the path that would eventually lead him to spiritual greatness.
There are no records detailing how the young Muniswamy, beaten, half-starved, and clothed in nothing but a pair of drawers, made his way to Bangalore after leaving his family. Nor are there accounts of the hardships he endured along the way. Once in Bangalore, he secured a job as a cleaner in a hotel owned by a Tamil-speaking Malayali. During the year he worked there, he picked up Telugu and Malayalam.
The following year, he moved to Mysore and found work as an assistant cook, where he also learned Kannada. Despite his estrangement, he made brief visits to Kalavai from both Bangalore and Mysore. During his second visit, his father passed away unexpectedly. This allowed him to be present and fulfil the traditional funeral rites specific to his community.
Swamiji reconstructs the timeline of these events and estimates that Baba was born in 1925. This would make him about thirteen or fourteen years old when he left home again and returned to Mysore. Though not yet known as Rakhadi Baba, he is referred to as “Baba” here.
From Mysore, Baba journeyed to Sringeri, where he met his first Guru, a Brahmin ascetic engaged in deep tapas (spiritual austerities). While the Guru’s name remains unknown, his teachings left a profound impact on Baba. He instructed him daily in the Bhagavad Gita and the Upanishads, presenting these sacred texts in simple language that Baba could understand.
Baba stayed in Sringeri for six months, working in a hotel to earn a livelihood. With his earnings, he served his Guru with great devotion, offering him simple food every day. Despite having access to abundant and finer offerings from wealthier devotees, the Guru chose to wait for the modest meals Baba lovingly brought, demonstrating his humility and affection for the young seeker.
Baba left Sringeri for Goa, where he added Konkani to his growing repertoire of languages. Interestingly, he spoke Konkani with my family members, though it was distinct from the Mangalorean Konkani we speak. However, he often conversed with my elders in Kannada.
From Goa, Baba returned to Sringeri and then ventured deep into the forest, dedicating himself to japa (chanting) and meditation imbued with the bhava (spiritual feeling) his Guru had instilled while teaching him the Bhagavad Gita and Upanishads.
After a year of forest meditation, Baba journeyed to Ujjain, where he stayed for a year, followed by a year in Rishikesh and another in Sri Jwalamukhi, Kangra. He then spent three years in the Kullu Valley, immersing himself in tapas (austerities). By this time, he was in his early twenties, having spent nearly twelve years in wandering and spiritual practices.
Baba descended from the Himalayas to the Girnar forest, a sacred site dedicated to Lord Dattatreya. Here, he first heard about Bhagavan Nityananda and felt an irresistible pull to meet him. With a deep conviction that this meeting was crucial, he left Girnar and travelled to Vajreshwari. At Vajreshwari, he stayed for three days near the Samadhi of Shree Godadi Buva, located just behind the Vajreshwari temple on a slightly elevated ground. Living on alms, he prayed fervently to the Divine Mother at Vajreshwari, seeking her blessings for Bhagavan Nityananda to accept him.
After three days, Swami Omkarananda moved from Vajreshwari to Ganeshpuri to find Bhagavan Nityananda, who was residing at Vaikuntha Ashram. When he arrived for darshan, the crowd was immense. Swamiji waited patiently for the crowd to disperse but was met with another surge of devotees. Observing this, Bhagavan Nityananda sent an attendant to bring Swami Omkarananda to him.
During Swamiji’s stay in Ganeshpuri and his encounters with Bhagavan Nityananda, they often engaged in brief yet profound conversations. Bhagavan, known for his succinct speech, used only a few words that carried immense meaning to the listener. Below is a collection of questions and answers exchanged between Bhagavan and Swami Omkarananda, widely known among the Bhagavan’s devotees then. These collection is shared to give a gist of insight into the depth of their interactions and how Bhagavan assessed Swamiji’s devotion and wisdom.
Swami Omkarananda: Akara is the manifested form of the Guru, who embodies the infinite Brahman to guide the finite mind.
Bhagavan Nityananda: If Akara is the Guru, how does it lead to Nirakara?
Swami Omkarananda: By grace, the Akara Guru dissolves the seeker’s ego, revealing the Nirakara, the formless Brahman, which is the ultimate reality.
Bhagavan Nityananda: What role does the seeker play in this dissolution?
Swami Omkarananda: The seeker surrenders completely, allowing the Guru’s grace to flow unimpeded, like a river merging into the ocean. Effort is only to remove resistance; the rest is the Guru’s doing.
Bhagavan Nityananda: And what remains after dissolution?
Swami Omkarananda: Only the Ocean—boundless, formless, and infinite Bliss.
Bhagavan Nityananda: Have you then found your Guru?
Swami Omkarananda: Having heard of the Akara that has come down as Guru, I have travelled from Girnar forest. I find Karuna [compassion] speaking to me now. I am truly fortunate.
Swami Omkarananda, sensing the completion of their initial meeting, made it as if to leave, but Bhagavan Nityananda stopped him.
Bhagavan Nityananda: Where are you going?
Swami Omkarananda: To any mandapa (shelter) or under any tree.
Bhagavan Nityananda: And if it is raining?
Swami Omkarananda: Then I will find any hut or shelter.
Bhagavan Nityananda: Do you know any arts?
Swami Omkarananda: I know two: one is fighting, and the other is cooking.
Bhagavan Nityananda smiled and responded, “We need a cook. A hotel was opened just three months ago, and there was no one to properly feed the devotees. Join the hotel as a cook and serve your Guru.“
Hotel Nandeshwar was opened by Shri Shivram Shetty who later became a monk and was known as Shree Kuttiram Swami.
This profound exchange between Swami Omkarananda and Bhagavan Nityananda captures the essence of the Guru-disciple relationship and the transformative journey from the manifested form (Akara) to the formless reality (Nirakara). It is a beautiful dialogue that elucidates the philosophy and experience of self-realization.
Akara is the manifested form of the Guru, who embodies the infinite Brahman to guide the finite mind.
Swami Omkarananda begins by acknowledging the Guru as the Akara, the tangible and comprehensible form of the infinite Brahman. In Vedantic philosophy, Brahman is formless, infinite, and beyond the grasp of the limited mind. The Guru, however, embodies this infinite consciousness in a form (Akara) that the finite mind can relate to, revere, and learn from. This embodiment serves as a bridge, allowing seekers to begin their spiritual journey by connecting to the divine through a form they can perceive and understand.
If Akara is the Guru, how does it lead to Nirakara?
Bhagavan Nityananda’s question challenges the fundamental relationship between the finite form and the infinite form. How does engaging with a Guru in form lead the seeker beyond form to realize the Nirakara—the formless, unmanifest Brahman? This question directs attention to the ultimate purpose of the Guru: not to be worshipped as an end in itself but to guide the seeker toward the transcendence of all forms.
By grace, the Akara Guru dissolves the seeker’s ego, revealing the Nirakara, the formless Brahman, the ultimate reality.
Swami Omkarananda explains that it is through the Guru’s grace that the transition from Akara to Nirakara occurs. The ego, which clings to form and identity, is the primary obstacle to realizing the formless. The Akara Guru employs compassion, wisdom, and subtle spiritual guidance to dismantle the ego’s hold on the seeker. When the ego dissolves, what remains is the realization of the Nirakara—Brahman, the ultimate reality that is infinite, formless, and all-encompassing.
What role does the seeker play in this dissolution?
Bhagavan redirects the conversation to the seeker’s responsibility in this transformative process. His question emphasizes that the seeker is not a passive recipient of grace but must actively participate in their own spiritual evolution. This question underscores the balance between surrender and effort on the path to self-realization.
The seeker surrenders completely, allowing the Guru’s grace to flow unimpeded, like a river merging into the ocean. Effort is only to remove resistance; the rest is the Guru’s doing.
Swami Omkarananda responds by emphasizing the importance of surrender. The seeker’s role is to remove inner resistance—attachments, doubts, and ego-driven tendencies—that obstruct the flow of the Guru’s grace. The analogy of the river merging into the ocean beautifully illustrates the dissolution of individuality into the infinite. Just as a river flows naturally toward the ocean, the seeker must allow the divine grace of the Guru to carry them toward the ultimate truth. The effort lies not in striving to reach Brahman but in relinquishing the barriers that prevent the natural union.
Bhagavan Nityananda: And what remains after dissolution?
Bhagavan Nityananda leads the conversation toward the ultimate realization. When the ego and all sense of separateness dissolve, what is left? This question highlights the core of non-dual realization, where individuality is replaced by oneness.
Only the Ocean—boundless, formless, and infinite Bliss.
Swami Omkarananda affirms that what remains is the Ocean itself, a metaphor for Brahman—the boundless, formless, and infinite reality. The individual self (the river) no longer exists as a separate entity; it is absorbed into the vastness of Brahman. This state is characterized by infinite bliss (Ananda), as the limitations of the ego and individuality are transcended.
Have you then found your Guru?
Bhagavan’s question is deeply personal, inviting Swamiji to reflect on whether he has truly recognized the Akara manifestation of the Guru in his own life. This moment bridges philosophical discourse with direct experience, challenging Swamiji to align his intellectual understanding with his lived reality.
Having heard of the Akara that has come down as Guru, I have travelled from Girnar forest. I find Karuna [compassion] speaking to me now. I am truly fortunate.
Swami Omkarananda’s response is filled with reverence and humility. He acknowledges that his journey to find the Guru was inspired by hearing of the Akara manifestation of divine consciousness (as Bhagavan Nityananda). Now, standing before Bhagavan Nityananda, he recognizes not just the physical form but the overflowing compassion (Karuna) that emanates from the Guru. This recognition completes his search, as he realizes he is in the presence of the divine guide who will lead him to the formless Nirakara. His gratitude reflects the transformative power of encountering a true Guru.
Thus
- Role of the Guru: The Guru, as the Akara, bridges the gap between the finite mind and the infinite Brahman.
- Grace and Surrender: The Guru’s grace is pivotal, but the seeker must surrender and remove inner resistance.
- Transcending Ego: The dissolution of the ego is the central process in realizing Nirakara.
- Infinite Bliss: After dissolution, only the infinite bliss of Brahman remains.
- Recognition of the Guru: True recognition of the Guru goes beyond form to perceive the divine compassion and grace they embody.
This conversation beautifully blends philosophical depth with personal devotion, showcasing the sacred dynamics of the Guru-disciple relationship.
One early morning, as Swami Omkarananda had just finished his bath and was preparing to leave for the hotel, he noticed a radiant figure approaching. It was none other than Bhagavan Nityananda, who had unexpectedly crossed the river and was now walking toward him.
Swamiji immediately prostrated himself in reverence, overwhelmed by the unexpected visit. Bhagavan Nityananda, as was His nature, said very little but conveyed much with His mere presence. It is said that Bhagavan gestured toward the Kutir, – a small house under the mango tree and said:
“Stay here. No need to go anywhere. What is meant for you will come.”
This incident reflects the profound simplicity and depth of Bhagavan Nityananda’s teachings, where even the fewest words carried immeasurable wisdom. When Swamiji prostrated in reverence, Bhagavan’s serene demeanour and minimal speech exemplified His divine state—a being whose silence spoke louder than words. His mere presence was transformative, conveying guidance, assurance, and spiritual awakening without the need for elaborate discourse.
The gesture toward the Kutir (a humble dwelling beneath the mango tree) was significant. It symbolized a sanctuary of peace, stillness, and inner reflection. Bhagavan’s instruction, “Stay here. No need to go anywhere. What is meant for you will come,” encapsulates a profound Vedantic truth. This statement teaches the value of contentment, surrender, and faith in the cosmic order. It reflects the principle that one does not need to chase after worldly desires or external validation; instead, everything that is destined will unfold naturally, provided one remains anchored in self-awareness and truth.
By directing Swamiji to remain in the Kutir, Bhagavan was subtly encouraging the practice of staying grounded, introspective, and aligned with one’s inner purpose. The mango tree itself is symbolic in Indian spirituality, often representing shelter, growth, and divine grace. The Kutir beneath it becomes a sacred space where the sadhak (seeker) can deepen their sadhana (spiritual practice) without distraction.
Bhagavan’s words also resonate with the core teaching of non-attachment. By implying that all that is truly meant for Swamiji will arrive in its own time, He dismantled the anxiety of striving and reminded him of the natural flow of life governed by divine will. This teaching encourages devotees to trust the Guru’s grace and to let go of unnecessary mental agitation, emphasizing the power of presence, patience, and inner receptivity.
Swami Omkarananda was deeply moved by the unexpected guidance. Bhagavan’s words resonated with a profound meaning, underscoring the Guru’s assurance that one’s spiritual path unfolds as destined, without unnecessary effort or wandering.
It is said that Bhagavan Nityananda then handed Swamiji a small cloth bundle, saying: “Take this. Use it well.”
When Swamiji opened it, he found a rudraksha mala and a simple loincloth. He understood that these items symbolized the life of Sadhana and the simplicity that his Guru wanted him to embrace.
Swami Omkarananda was deeply moved, not only by the unexpected guidance but also by the sheer presence of Bhagavan Nityananda, whose words, sparse yet profoundly meaningful, seemed to dissolve all uncertainties. Bhagavan’s assurance—”one’s spiritual path unfolds as destined”—carried a timeless truth. It was a reminder that the seeker need not be consumed by unnecessary effort, restlessness, or doubt, as the divine orchestrates every step of the journey. Bhagavan’s wisdom reinforced the importance of surrender, patience, and trust in the Guru’s grace.
The gesture of handing Swamiji a small cloth bundle further emphasized Bhagavan’s way of teaching—succinct, practical, and symbolic. Within the bundle lay a rudraksha mala and a simple loincloth, items that immediately struck Swamiji with their deeper meaning. These objects were far more than practical tools; they were imbued with spiritual significance, reflecting the essence of the path Bhagavan envisioned for him.
The rudraksha mala, a sacred garland made from the seeds of the rudraksha tree, symbolised devotion, mindfulness, and an eternal connection with the divine. Traditionally used in meditation and prayer, it served as a tool to centre the mind, align the spirit, and remind Swamiji to remain steadfast in his sadhana (spiritual practice). It also represented the Guru’s blessings and protection, a talisman guiding Swamiji through both inner and outer challenges.
The loincloth, in its simplicity, embodied the renunciate’s life. It signified detachment from material possessions, the shedding of ego, and the embracing of humility and simplicity. By gifting this, Bhagavan was encouraging Swamiji to adopt the true spirit of a sannyasi (renunciate)—one who seeks liberation through simplicity, discipline, and unwavering focus on the Self.
Together, these items conveyed a profound teaching: that spiritual progress does not require grandeur or external shows of power but is cultivated through inner discipline, simplicity, and constant remembrance of the divine. By giving these items, Bhagavan was not only equipping Swamiji with the essentials for his journey but also imparting a clear vision of the life he was to lead—a life rooted in austerity, self-realization, and surrender to the divine will.
Swamiji understood the profound significance of these gifts and the unspoken message of his Guru. It marked the beginning of a new chapter in his spiritual journey, one defined by a deeper commitment to sadhana and a life of simplicity and purpose, guided by Bhagavan Nityananda’s grace.
Bhagavan Nityananda then looked around the kutir under the mango tree and, in His usual cryptic manner, remarked:
“The tree gives shelter; the river provides water; the Guru gives all else.”
Bhagavan Nityananda’s cryptic yet profound remark—”The tree gives shelter; the river provides water; the Guru gives all else”—is laden with spiritual symbolism, encapsulating the essence of a disciple’s journey under the guidance of the Guru.
The Tree Gives Shelter
The tree, often seen as a symbol of life, growth, and protection, provides a safe haven for the weary traveller. Its shade represents the nurturing support that nature and the external world offer to sustain life. In the context of a spiritual journey, the tree signifies the foundational stability needed for one to begin the inward quest. This could be a physical space, like the kutir under the mango tree, or a metaphorical space of comfort and safety where the seeker can retreat from worldly distractions and delve into self-inquiry.
The mango tree, specifically, holds additional spiritual significance in Indian traditions. Known for its fruit-bearing nature, it symbolizes the fruits of patience and perseverance—qualities essential for spiritual growth. By highlighting the tree’s role in offering shelter, Bhagavan emphasised the importance of finding a sanctuary, both physical and mental, where the seeds of spiritual discipline can take root.
The River Provides Water
The river, a perennial source of life and sustenance, represents the flow of grace, wisdom, and purification. Water is essential for life, just as the seeker requires the constant nourishment of divine inspiration and spiritual teachings to sustain their journey. The river’s ceaseless movement mirrors the flow of time and the unfolding of karma, reminding the disciple of the transient nature of the material world.
On a deeper level, the river also symbolizes the mind’s journey toward the ocean of supreme consciousness. As the river traverses obstacles and finds its way, so too must the seeker persevere through challenges to merge with the infinite. By pointing out the river’s role, Bhagavan was subtly reminding Swamiji of the need for purity, adaptability, and surrender in the spiritual path.
The Guru Gives All Else
The concluding part of Bhagavan’s statement, “The Guru gives all else,” carries the essence of the teaching. The Guru, as the embodiment of divine wisdom, offers what neither the tree nor the river can provide: the ultimate gift of spiritual awakening. While the tree and river cater to the seeker’s physical and emotional needs, the Guru addresses the soul’s deepest yearning—the realization of one’s true Self.
The Guru’s role transcends mere guidance; the Guru becomes the bridge between the finite and the infinite, between ignorance and enlightenment. The phrase emphasizes that no worldly provision—shelter, sustenance, or even natural grace—can compare to the transformative power of the Guru’s teachings and presence. The Guru removes the veil of ignorance (avidya), imparts the knowledge of the Self (atma-jnana), and bestows the inner strength needed to traverse the spiritual path.
Bhagavan’s Cryptic Manner
Bhagavan Nityananda’s cryptic way of speaking was deliberate, encouraging seekers to go beyond surface meanings and reflect deeply. His words here serve as an invitation for Swamiji—and all disciples—to contemplate the interplay between nature, life’s flow, and the Guru’s unparalleled role in spiritual evolution. Bhagavan’s message succinctly conveyed that while external supports are valuable, the Guru provides the ultimate fulfilment, pointing the disciple inward toward self-realization.
The Context of the Kutir
Situated under the mango tree by the river, the kutir itself was a perfect manifestation of Bhagavan’s teaching. The tree provided shade, the river nearby ensured sustenance, and the Guru—Bhagavan Nityananda Himself—bestowed the supreme guidance needed for Swamiji to embark on a life of simplicity, sadhana, and eventual realization. Through this symbolic interplay, Bhagavan reinforced that the external environment, though important, ultimately serves as a backdrop for the Guru’s transformative role in leading the seeker toward liberation.
After a brief moment of silence, Baba turned and began walking back toward the river, leaving Swamiji to ponder the profound grace and direction he had just received.
From that day forward, Swami Omkarananda stayed at the kutir by the mango tree, dedicating himself fully to his spiritual practices while continuing to serve at the hotel. Every interaction with Bhagavan Nityananda, whether brief or profound, strengthened his resolve and deepened his understanding of the Guru’s unfathomable ways.
The conversation between Bhagavan Nityananda and Swami Omkarananda (Rakhadi Baba) reveals the depth of their connection and the subtle exchange of spiritual truths between the Guru and the disciple.
Conversation
Bhagavan Nityananda: You are here?
Rakhadi Baba: No, I am everywhere.
Bhagavan’s question, though simple on the surface, carries a profound implication. By asking “You are here?” He probes the disciple’s understanding of the true Self—beyond time and space.
Bhagavan Nityananda: How?
Swami Omkarananda: I am in my Guru, Who is everywhere.
Swamiji’s response reflects his complete identification with the Guru as the embodiment of the infinite, eternal truth. By merging his sense of self with the Guru, Swamiji affirms that he is not limited by the physical body or location but exists as part of the all-pervading consciousness.
Bhagavan Nityananda: Where are you hastening to go?
Rakhadi Baba: To the place of my Tapas.
The conversation between Bhagavan Nityananda and Swami Omkarananda continues to unfold profound spiritual truths about devotion, selfless service, and the nature of the Guru-disciple relationship.
Further Exchange:
Bhagavan Nityananda: Oh! Which place is that?
Swami Omkarananda: That is the shrine where I am asked to be.
In this response, Swamiji refers to the place where he is drawn to serve, a place of spiritual dedication and service to his Guru. The shrine, in his view, is not just a physical location but a spiritual centre where he is to engage in seva (selfless service) to his Guru’s form, which manifests in many ways. This also reflects the deeper idea that wherever a devotee serves the Guru, that space becomes sacred.
Bhagavan Nityananda: To worship any deity?
Swami Omkarananda: No, to feed my Guru, who is coming in multifarious forms.
Here, Swamiji clarifies that his devotion is not limited to worshipping an external deity but is focused on the Guru, who manifests in countless forms, both seen and unseen. The act of “feeding” the Guru symbolizes nourishing the soul through service, embodying the idea that the Guru is present in all beings and all situations. This reflects the non-dualistic teaching that the Guru is not separate from the universe but is the essence of all creation.
Bhagavan Nityananda: Then will this talk be a hindrance to your Tapas?
Swami Omkarananda: No, it’s nectar, which gives a boost for serving the devotees of my Guru.
In response, Swamiji emphasizes that such conversations with the Guru, even though they might seem like distractions, actually enhance his tapas. Instead of hindering his spiritual practice, these exchanges serve as nourishment—like nectar—that empowers him to continue his service with greater devotion and energy. This is the wisdom of a true devotee who understands that every moment spent in the Guru’s presence is a part of the sadhana and that such moments are essential for the growth of the soul.
Finally, Bhagavan Nityananda’s abrupt departure after this exchange may signify the completion of the moment, a reminder of the Guru’s transcendence, and a reflection of the dynamic nature of spiritual teachings. The Guru often communicates not just through words but through actions, silences, and even departures, guiding the disciple to deeper realizations.
This exchange highlights the deep spiritual understanding between Bhagavan Nityananda and Swami Omkarananda, illustrating the relationship of service, surrender, and grace that marks the path of a true devotee.
This powerful moment in the life of Swami Omkarananda illustrates the deep connection between the Guru and the disciple, as well as the transformative power of grace and initiation.
Swami Omkarananda’s Retreat and Service:
For three years, Swami Omkarananda followed a disciplined routine—spending his days cooking for the devotees, offering seva at the hotel, and then meditating and receiving darshan from Bhagavan Nityananda. His devotion and dedication were evident in his commitment to selfless service, a crucial part of his spiritual path. His evenings spent in meditation after darshan served as an opportunity for inner reflection and union with the Guru’s presence.
Guru’s Direction and the Sacred Space:
Halfway through this period, Bhagavan Nityananda guided Swami Omkarananda to a new location near the mango tree on the western side of the river. This location, which still hosts the three medicinal hot springs, was cleared by Bhagavan Nityananda to make it a sacred space for Swami Omkarananda’s retreat. The creation of this space—complete with the Agni Kunda, Surya Kunda, and Soma Kunda—highlighted the Guru’s foresight in preparing an environment conducive to spiritual practice. The medicinal waters from the Kundas, particularly Agni Kunda, are believed to have healing properties, adding another layer of blessing to the space. Swamiji’s construction of his small hut in this tranquil area was not just a physical space but a deep manifestation of his dedication to his Guru and Sadhana.
The Siva Lingam and the Ashram:
Bhagavan Nityananda’s direction to install a Siva Lingam and dedicate eleven acres of land for the maintenance of the Ashram and temple reflected His deep care for Swami Omkarananda’s well-being. The landowner’s duty to provide bhiksha to Swamiji emphasized the simplicity of the life Swami Omkarananda led—focused on spiritual practice and service to the Guru.
The Kartika Pournami Initiation:
The culmination of this period of service and meditation came on the night of Kartika Pournami. Bhagavan Nityananda, embodying the essence of His Divine Grace, appeared to Swami Omkarananda in the dead of night. Without any words, He took Swamiji to the Agni Kunda, the hot spring with scalding waters, and threw him into it. This act of initiation was both symbolic and literal. The scalding water represented the burning away of impurities, ego, and attachments—the necessary purification for spiritual progress. It was a moment of complete surrender to the Guru’s will, where Swami Omkarananda was immersed not only in physical heat but also in the transformative fire of spiritual awakening.
Through this dramatic initiation, Bhagavan Nityananda named Swami Omkarananda, solidifying his new identity as a disciple of the Guru and a bearer of the Guru’s blessings.
The Guru’s Final Words:
Bhagavan Nityananda’s words as He began to walk away—“Follow my path but don’t follow me”—were deeply profound. They indicated that the disciple should walk the path laid out by the Guru, embracing the teachings and the way of life the Guru represents. However, the disciple must not become attached to the Guru’s physical form or presence but must learn to embody the essence of the Guru’s teachings in their life. The path is about internal realization and the Guru’s omnipresent grace rather than following the physical presence of the Guru.
Symbolism of Kartika Pournami:
Kartika Pournami, the night of the full moon, symbolizes spiritual fullness and completion. For Swami Omkarananda, this night marked the culmination of his spiritual journey up to that point and the beginning of a new phase as an initiated disciple. His name, Omkarananda, given by Bhagavan Nityananda, reflects the essence of his initiation—Om representing the primordial sound of creation and Ananda symbolizing bliss or the ultimate state of union with the divine. The Guru’s naming of Omkarananda was the recognition of his spiritual readiness and the unfolding of his divine destiny.
Conclusion:
This episode in the life of Swami Omkarananda beautifully exemplifies the transformative power of the Guru’s grace and initiation. Through his surrender, service, and unwavering devotion to Bhagavan Nityananda, Swami Omkarananda was able to experience deep purification and a profound connection with the Divine. The Guru’s guidance—both in practical terms, like the selection of his sacred retreat, and in spiritual matters, such as the initiation in the Agni Kunda—marked the fulfilment of Swami Omkarananda’s path to self-realization.
This done, Bhagavan Nityananda instantly started walking away. Baba was on the point of following him when Bhagavan Nityananda said, “Follow my path but don’t follow me.”
This, the Kartika Pournami, the day of Poorna, Fullness, was the day of Swami Omkarnanda’s initiation when he was named by his Guru: Omkarananda.
The moment when Bhagavan Nityananda said, “Follow my path but don’t follow me,” to Swami Omkarananda carries profound spiritual significance and encapsulates the essence of the Guru-disciple relationship, as well as the nature of true initiation.
“Follow My Path but Don’t Follow Me”
This statement from Bhagavan Nityananda was not just a simple instruction but a deep spiritual teaching. On one level, Bhagavan was guiding Swami Omkarananda to focus on the path of spiritual practice that he had shown him. The path of the Guru is often marked by selfless service (seva), surrender, meditation, and the pursuit of ultimate truth. The Guru’s path is the way of complete detachment from worldly distractions and attachments, where one is fully immersed in the realization of the Self.
However, the second part of the statement—“Don’t follow me”—is where the deeper lesson lies. Bhagavan Nityananda was emphasizing that the disciple should not become fixated on the physical form of the Guru. The Guru’s form is only a vehicle for the transmission of divine knowledge and grace, and it is the essence of the teachings that one must internalize. The Guru is not confined to any one body or form but exists as the formless, omnipresent consciousness that guides the disciple beyond physical limitations.
The disciple, upon receiving the initiation, is encouraged to transcend attachment to the Guru’s external presence and focus on embodying the Guru’s teachings in their own life. The goal of the disciple is not to imitate the Guru in physical terms but to realize the same divine truth that the Guru has realized. This truth is formless, beyond names, and beyond time and space.
Thus, Bhagavan Nityananda’s instruction was both an invitation to follow the spiritual practices He set forth and a reminder that the ultimate goal is to internalize the teachings, not to become attached to the external manifestation of the Guru.
Kartika Pournami and the Significance of the Full Moon
Significance of Kartika Poornima
Kartika Poornima (Sanskrit: कार्त्तिकपूर्णिमा, romanized: Kārttikapūrṇimā), also known as Kartika Pournami, is an auspicious festival celebrated by Hindus, Sikhs, and Jains. Observed on the full moon day (Poornima) of the lunar month of Kartika, it typically falls in November or December of the Gregorian calendar. This day is also referred to as Tripurari Poornima and Deva-Deepavali, the “Festival of Lights” for the gods. In South India, the related festival Karthika Deepam is widely celebrated, illuminating homes and temples with lamps.
Radha-Krishna and Kartika Poornima
In the Vaishnavite tradition, Kartika Poornima holds profound significance for the worship of Radha and Krishna. According to sacred texts, this day commemorates the divine Rasalila—the celestial dance of love and devotion—performed by Krishna and the gopis, with Radha as the centrepiece of divine union.
At the Jagannath Temple in Puri, and across Radha-Krishna temples, special rituals and vows are observed throughout the month of Kartika, culminating in grand celebrations on this day. Performances of the rasalila are staged to honor the joyous and spiritual connection between Radha, Krishna, and their devotees.
The Brahma Vaivarta Purana narrates that Krishna Himself worshipped Radha on Kartika Poornima, further elevating its sanctity in Vaishnavite traditions.
Kartika Poornima is thus not only a day of devotion but also a celebration of divine love, unity, and spiritual illumination.
Shiva and the Significance of Tripuri Poornima
The name Tripuri Poornima or Tripurari Poornima is rooted in the legend of Shiva’s victory over the demon Tripurasura. The term “Tripurari” refers to Shiva as the destroyer of Tripurasura.
The Legend of Tripurasura
According to the Puranas, Tripurasura refers to the three demon sons of Tārakāsura. After performing intense penance, the demons acquired immense power and created three fortified, floating cities in space, collectively known as Tripura. These cities were designed to be invincible and could only be destroyed simultaneously by a single arrow.
Having conquered the three worlds and defeated the gods, Tripurasura unleashed chaos. In response to the gods’ pleas for help, Lord Shiva assumed the form of Tripurantaka (literally, “Destroyer of Tripura”).
On the full moon day of Kartika, Shiva mounted his celestial chariot, drawn by Brahma and armed with a single arrow infused with divine energy. With precision and power, Shiva destroyed the three cities in one shot, obliterating the demons and restoring cosmic balance.
The Festival of Lights: Deva-Deepavali
The gods, overjoyed by Shiva’s victory, celebrated with illuminations and declared the day as Tripuri Poornima, marking it as a festival of lights. This event is also referred to as Deva-Deepavali or the “Diwali of the gods,” symbolizing the triumph of good over evil.
The story of Shiva as Tripurantaka emphasizes His role as the ultimate protector and destroyer, who intervenes to restore order when the balance of the cosmos is disturbed. On this day, devotees worship Shiva, seeking his blessings for protection, peace, and spiritual liberation.
This festival beautifully intertwines the cosmic role of Shiva with the human aspiration for light, wisdom, and the eradication of ignorance.
Tulasi and Vishnu on Kartika Poornima
Kartika Poornima holds special significance in Vaishnavism as it marks the manifestation of Matsya, the fish incarnation of Lord Vishnu, and Vrinda, the personification of the sacred Tulasi plant. Both are revered for their deep connection to Vishnu and their role in cosmic harmony.
The Legend of Tulasi (Vrinda)
According to the Brahma Vaivarta Purana, Tulasi was a devoted gopi who, due to a curse, was born on earth as a princess. She was destined to marry Shankachuda, a powerful asura whose invincibility stemmed from her unwavering chastity. Despite her earthly role, Tulasi’s devotion to Vishnu remained steadfast, and she longed to unite with Him.
Shankachuda’s conquests soon began to threaten the cosmic order. To restore balance, Vishnu devised a plan. Taking on the form of Shankachuda, Vishnu approached Tulasi and tricked her into embracing him, breaking her chastity. This act enabled Lord Shiva to defeat and kill Shankachuda. When Vishnu revealed his true form, Tulasi, heartbroken by His deception, cursed Him to take the form of a Shaligrama stone. In turn, Vishnu blessed her, declaring that her essence would become the sacred Tulasi plant and the Gandaki River. Her divine form then ascended to Vaikuntha, where she was united with Vishnu for eternity.
Symbolism and Worship
The story of Tulasi reflects themes of devotion, sacrifice, and cosmic restoration. Tulasi is venerated as the queen of herbs and is considered a manifestation of divine purity. She is closely associated with Vishnu, and the Tulasi plant holds a central place in Vaishnavite worship, symbolizing surrender and eternal devotion.
On Kartika Poornima, devotees offer special prayers to Tulasi and Vishnu, lighting lamps and performing rituals to honour their sacred union. The day also signifies the inseparable bond between Vishnu and His devotees, embodied by Tulasi, who is regarded as both a devotee and consort.
The blessing of the Shaligrama stone and the Tulasi plant emphasizes the interconnectedness of nature and divinity, reminding devotees of the eternal balance between creation, preservation, and devotion.
Kartikeya and Kartika Poornima
In South India, Kartika Poornima is observed as the birthday of Kartikeya, the god of war and the elder son of Lord Shiva and Goddess Parvati. Kartikeya, also known as Murugan, Skanda, or Subrahmanya, is revered for his role as a divine warrior who upholds dharma and protects devotees from negative forces.
Significance in Southern India
This day is deeply meaningful for Kartikeya devotees. Temples dedicated to Murugan, especially in Tamil Nadu and Kerala, witness grand celebrations. Devotees perform special rituals, including abhishekam (ceremonial bathing) and the lighting of lamps, symbolizing the dispelling of darkness and ignorance.
The festival also holds significance for honouring Pitrs (dead ancestors). Devotees perform rituals such as Tarpanam and offer prayers for the well-being of their departed loved ones, seeking their blessings and peace.
Astrological Significance
Kartika Poornima is considered even more auspicious when it aligns with specific nakshatras (lunar mansions):
- Krittika Nakshatra: When Kartika Poornima coincides with the Krittika nakshatra, it is called Maha Kartika, amplifying the festival’s spiritual significance.
- Bharani Nakshatra: Celebrations aligned with Bharani nakshatra are believed to bring unique blessings and prosperity.
- Rohini Nakshatra: When the nakshatra is Rohini, the festival’s results are said to be especially fruitful.
On this day, acts of charity, such as donating food, clothes, or other necessities, are believed to yield blessings equivalent to performing ten yajnas (sacrificial rituals).
Symbolism and Spiritual Practice
Kartika Poornima celebrates Kartikeya as a symbol of divine valour, wisdom, and spiritual discipline. His birthday underscores the importance of balancing physical strength with spiritual insight, a hallmark of his character.
The day also encourages devotees to honour their ancestors, practice selflessness through charity, and connect with divine energies to overcome inner and outer adversities.
Thus, the timing of this initiation on Kartika Pournami, the day of the full moon, holds deep symbolic meaning in Hindu spirituality. Kartika Pournami is a time of spiritual fullness and completion. In the lunar cycle, the full moon is associated with the peak of illumination, when the moon is fully revealed and light is abundant. This can be understood as a metaphor for the enlightened state—when the inner darkness of ignorance is dispelled, and the mind is illumined by divine wisdom.
For Swami Omkarananda, Kartika Pournami marked the fullness of his spiritual journey at that point. It was a moment of culmination where he received the grace of initiation from his Guru, Bhagavan Nityananda, who bestowed upon him the name Omkarananda. The name itself carries significant symbolism: Om is the primordial sound of creation, representing the ultimate reality and the unmanifested source of the universe, and Ananda means bliss, indicating the ultimate state of realization and union with the Divine. By receiving this name, Swami Omkarananda was not just given an identity but was also symbolically aligned with the divine essence of the universe.
The Significance of Initiation
In the tradition of Guru-disciple relationships, initiation (or diksha) is a transformative experience. It signifies the passing of divine grace from the Guru to the disciple, which accelerates the disciple’s spiritual evolution. Bhagavan Nityananda’s act of initiation—throwing Swami Omkarananda into the Agni Kunda (the scalding hot spring) and then naming him—was both a purification and a blessing. The searing waters of Agni Kunda symbolized the burning away of Swami Omkarananda’s ego, attachments, and impurities, while the name Omkarananda marked his new identity as a dedicated follower of the Guru’s path, infused with divine grace.
A New Beginning
The moment of initiation marked a new phase in Swami Omkarananda’s spiritual journey. It was a day of “Poorna,” or fullness, where the disciple became aligned with the highest truth. From this day forward, Swami Omkarananda was no longer just a seeker; he was a fully initiated disciple of Bhagavan Nityananda, endowed with the Guru’s divine grace to carry forward the teachings and to embody them in his own life.
This event also marks the shift in spiritual identity—where the disciple takes on the role of the teacher and spiritual guide in his own right, continuing the Guru’s mission but in his unique form. It is a reminder that the Guru, through their grace and teachings, equips the disciple with the tools necessary for self-realization. As Swami Omkarananda’s path would unfold, he would be expected to pass on the knowledge and teachings he had received, thus continuing the cycle of the Guru-disciple tradition.
The Guru’s Ultimate Message
Bhagavan Nityananda’s final message—”Follow my path but don’t follow me”—can also be seen as an invitation for Swami Omkarananda (and all spiritual aspirants) to transcend the duality of teacher and disciple. In the ultimate spiritual truth, there is no distinction between the Guru and the disciple. The Guru is not a separate entity but a reflection of the highest consciousness. Thus, the disciple, after receiving initiation, must realize their own divinity and the unity of all beings. The spiritual path is not about following an individual personality but about realizing the truth that the Guru embodies—the infinite, eternal, and formless divine.
Conclusion
Swami Omkarananda’s initiation on Kartika Pournami represents a significant turning point in his spiritual journey. It was a moment of deep purification, divine grace, and spiritual realization, all encapsulated in Bhagavan Nityananda’s simple yet profound words: “Follow my path but don’t follow me.” The Guru’s role is to lead the disciple to the point of self-realization, after which the disciple must walk the path alone, carrying forward the light of the Guru’s teachings. The name Omkarananda itself is a testament to Swami Omkarananda’s new state of spiritual awakening, embodying the bliss and oneness of the divine truth.
My knowledge of the life of Shree Rakhadi Baba is based much on the information gathered from various sources, like Bhagavan Nityananda’s direct devotees who were present during the period when Baba was in Ganeshpuri, from various pamphlets, etc. I had been to Ansuya Mandir once when Baba was present in his Ashram. He was exactly appearing as in the picture below. He had a dhuni burning next to him and his body was covered with ashes and he wore a loincloth. His hair was tied as Jatha. I offered him my namaskara but we did not speak. I am told that there was a big flood and after that, nobody saw him or even heard of him. It is also said that one day he declared that he was going to the Himalayas and he left the ashram, never to return, Some years ago his devotees came from Andhra Pradesh looking for his roots in Ganeshpuri and every year on a particular day his devotees come and they have an Utsav. I did not visit the Nimboli ashram again.
