The Fountainhead

Bhagavan Nityananda of Ganeshpuri, Shree Swami Samartha of Akkalkot, and Shree Gajanan Maharaj of Shegaon

 

Introduction

गुरुतत्त्वं चलच्छिवं स्थिरं दूरं नान्तिकं हृदि।

सर्वव्यापि महाकारं सर्वशक्तिमयमच्युतम्॥

gurutattvaṁ calacchivaṁ sthiraṁ dūraṁ nāntikaṁ hṛdi |

sarvavyāpi mahākāraṁ sarvaśaktimayam acyutam ||

The essence of the Guru is both moving and still, far yet near, residing within the heart, pervading everything, vast and infinite, and the embodiment of all power.

This verse, from Guru Geeta, beautifully encapsulates the omnipresence and transcendental nature of Gurutattva, the essence of the Guru, beyond the confines of space and time.

The Guru Tattva is One

In recent times, countless devotees have been blessed with the divine presence of the great Mahavatar of the 20th century—Shree Bhagavan Nityananda of Ganeshpuri. The widely sung Jaya Jaya Aarati Nityananda, heard in ashrams and temples across the world, glorifies Him as the very embodiment of Guru Tattva. In this Aarti, composed by Shri Balkrishna Maskar, Bhagavan is praised as the manifestation of Consciousness as Lord Dattatreya, Shreepad Vallabh, Shree Narahari, Swami Samarth, Shree Manik Prabhu, Sai Baba, Shree Gajanan Maharaj, and ultimately as Nityananda Himself. The Aarti conveys a timeless truth: the essence of all Gurus is one and the same—Guru Tattva.

For five generations, we Shenoys have been blessed to receive the darshan and grace of Bhagavan Nityananda. His presence in our family’s life has naturally led me to reflect on the lives of other great saints, in whom the same Guru Tattva shines forth.

As a research student, I undertook a comparative study of three Mahavatars: Shree Swami Samarth of Akkalkot, Shree Gajanan Maharaj of Shegaon, and Bhagavan Nityananda of Ganeshpuri. Why these three? At first glance, they appear strikingly similar. Their physical features and simple attire remind one of each other. Their origins remain cloaked in mystery—no details of their birth, parentage, or formal upbringing are known. All three shared a deep and spontaneous love for children. And although they never studied scriptures in the conventional sense, their lives and teachings themselves became living scriptures.

The Leelas (divine acts) of these Mahavatars are remarkably alike. Each conveyed the same essential spiritual message, often echoing the divine narratives found in the Shree Guru Charitra, the sacred text of Lord Dattatreya and His incarnations. Initially, while doing my parayan (reading) of the Guru Charitra, I approached these stories with scepticism. My scientific mindset dismissed them as legends. But my own lived experiences, together with insights from direct devotees of Bhagavan Nityananda, transformed this doubt into conviction. I began to understand that these Leelas are no less real than the laws of chemistry by which two atoms unite to form a molecule.

Such Mahavatars are durmil (exceedingly rare). They incarnate not out of karmic necessity but out of sheer compassion for devotees, to redeem souls from the cycle of birth and death. Just as Lord Vishnu incarnated as Krishna to answer the prayers of the gopis, these saints, too, appear in response to the heartfelt longing of devotees.

Their command is not limited to human hearts; they hold sway over the entire natural order—animals, birds, insects, even the elements. Scriptures affirm that “The Sun, the Moon, the Wind, the Fire, the Gods, the Demigods, Men, and Demons—were all at their beck and call.” Truly, they encompass the Brahmand itself, and hence are praised as Anantkoti Brahmand Nayak, Rajadhiraj—the Lord of infinite universes, the King of all kings.

Such beings are beyond sect, creed, or lineage. They stand in a realm where the concept of Guru or disciple no longer applies, for they themselves are the fountainhead of wisdom. All scriptures arise from the Truth embodied in them.

Many incidents in their lives reveal their command over destiny and nature, though they themselves never claimed doership. Bhagavan Nityananda, when miracles occurred around Him, would dismiss them as sthal mahima—the power of the place. He avoided the words I and mine, never allowing even a trace of ego. This egolessness and total surrender to the Divine Will is the hallmark of a Mahavatar—omniscient, omnipresent, and omnipotent.

My earlier research on Bhagavan Nityananda and Shree Swami Samarth was published in Blooming of Brahmakamal, Part II under the title Krupa Sagar. Later, I studied the book ‘Shree Gajanan Vijay’, the life of Shree Gajanan Maharaj of Shegaon. In these explorations, I noticed striking parallels not only among these three but also with other incarnations of Dattatreya—Shreepad Vallabh, Shree Narasimha Saraswati, and Sai Baba of Shirdi.

In this present study, I share some of the Leelas of Swami Samarth, Gajanan Maharaj, and Bhagavan Nityananda. My intent is not to catalogue miracles, but to highlight how their lives confirm a single truth: the Guru Tattva is One. Though appearing in different bodies and at different times, they are rays of the same Eternal Consciousness, guiding seekers to the realisation of the Self.

Common Themes Among These Masters

1. Detachment and Renunciation
   All three Masters lived in complete detachment from worldly possessions and desires, demonstrating through their lives that the material world is transient. Their simple living and profound wisdom were a testament to their realisation of the eternal truth.
2. Universal Compassion
   These Masters extended unconditional love and grace to all beings, irrespective of caste, creed, or status. They saw divinity in all and sought to uplift everyone who came into their presence.
3. Miraculous Leelas
   Their Leelas often involved acts that transcended natural laws, whether it was healing, reviving life, or materialising objects. These miracles were never intended for personal glorification, but rather served as tools to deepen the faith of devotees and guide them on their spiritual path.
4. Silence as a Teaching
   All three Masters conveyed profound truths not only through words but also through silence. Their silence was often more potent than their spoken words, serving as a medium for transmitting subtle spiritual knowledge to those who were receptive. They did not give any lectures ore preached. Living with them was one unending classroom. Every moment was full of learning, sometimes through silence and sometimes through a few cryptic sentences.
5. Impersonal Yet Intimately Personal
   While they were beyond personal relationships and attachments, their interactions with devotees were deeply personal, tailored to the individual’s spiritual needs. This unique blend of the impersonal and personal reflected the omniscience and boundless love of the Guru Tatva.
6. Emphasis on Bhakti and Surrender
   The Masters consistently taught that devotion (bhakti) and complete surrender to the divine will are the highest paths to liberation. They emphasised inner transformation over external rituals, guiding devotees toward self-realisation.

The saints like Bhagavan Nityananda, Shree Swami Samartha or Shree Gajanan Maharaj are seen by devotees in the form they seek. Some see them as Lord Krishna, some as Lord Vitthal or Lord Dattatreya, etc. These saints embodied the essence of this profound vision, where the divine takes as many forms as there are devotees, yet remains beyond all forms. Both saints, though appearing in human form, were perceived differently by their devotees—some saw them as Shiva, others as Vishnu, and yet others as the formless Absolute, beyond name and attribute.

Bhagavan Nityananda: The Formless in Form

Bhagavan Nityananda’s very presence was paradoxical—seemingly embodied yet utterly beyond bodily limitations. His devotees saw in him different manifestations depending on their inner disposition:

• Some experienced him as Dakshinamurti, the silent Guru radiating wisdom without words.
• Others saw him as Dattatreya, the eternal Avadhoota, free from worldly ties.
• Many revered him as Shiva, the compassionate destroyer of ignorance.
• Some saw him manifesting as Shakti, the goddess Annapurna or Parwati.
• In his overwhelming grace and protection, some worshipped him as Vishnu, the all-pervading sustainer.

Bhagavan’s state was that of Chidakasha—the boundless sky of consciousness. Through his very presence and words, he revealed the unity of all forms in the formless, much like the sacred verse that proclaims how the same Divine appears as Vishweshwara in Kashi, Kedar in the Himalayas, and Rameshwara in the South. Bhagavan never confined himself to a single identity; instead, he showed that every name and form is but a reflection of the one Supreme Reality. He was also the very embodiment of Vairagya. Never once did he speak in terms of “I,” “Me,” or “Mine.” Whenever he referred to himself, he simply said, “Here” or “This One.”

Gajanan Maharaj: Spontaneous Divine Manifestation

Similarly, Gajanan Maharaj, whose very name means “elephant-faced,” was seen as an embodiment of Ganesha, the remover of obstacles, yet he was also perceived as:

• Shiva, in his ascetic detachment, radiates divine intoxication (Akhanda Brahma Ananda).
• Vishnu, in his acts of compassion and grace towards devotees.
• Dattatreya, as he wandered free from worldly constraints, was untouched by karma.

Gajanan Maharaj’s state was one of total aparigraha (non-possessiveness), much like Bhagavan Nityananda. His devotees addressed him in various ways, but just as the verse from the Guru Geeta states, these names did not alter his true essence. He remained the same infinite consciousness, whether worshipped as Rama, Shiva, or the unmanifest Brahman.

Transcending Names and Forms

Both saints exemplified the idea that divinity is not confined to one form or sectarian belief. Just as the verse from the Guru Geeta describes how different traditions worship the same Supreme in different manifestations, Bhagavan Nityananda and Gajanan Maharaj were seen through multiple lenses by their devotees. Their lives were living proof that:

1. The Guru is the direct manifestation of the formless Supreme, taking on attributes only for the benefit of devotees.
2. All names and forms are mere conveniences for human understanding, but the truth remains changeless.
3. Worship in any manner is valid, for the divine responds not to names but to the purity of the devotee’s heart.

Their presence was like the vast sky, reflecting the aspirations of each seeker. As the verse prays for relief from the elements of nature, so too did these saints guide devotees beyond the storms of the material world into the clarity of Self-knowledge.

Sharing My Study

This realisation that Guru Tatva is One has profound implications for seekers on the spiritual path. It transcends sectarian boundaries and emphasises the universality of spiritual truth. Through my study, I hope to inspire others to explore the divine unity underlying all true Masters and deepen their understanding of the eternal Guru principle that guides us all.

Let us reflect on their lives not as separate stories but as a unified expression of the same divine truth, reminding us that the Guru Tatva is not confined to form but the eternal light illumining the path to liberation. When seen under the light of Shree Dattatreya and his other reincarnations, as Shree Shreepadvallabh and Shree Narshima Saraswati, as in the biography – Shree Guru Charitra, the universality of Guru Krupa becomes further obvious in the lineage of Guruparampara.

Deep Knowledge of Scriptures without ever reading them

Bhagavan Nityananda appeared, outwardly, to have had no formal education. He did not read scriptures, nor was He ever seen studying from any book. Clad in a simple loincloth or sometimes entirely unclothed, He wandered like a carefree child of the Divine—silent, mysterious, and absorbed in the Supreme Self. To an ordinary onlooker, He may have seemed detached from the intellectual world of texts and teachings. And yet, to the astonishment of scholars, devotees, and seekers, Bhagavan demonstrated again and again an extraordinary, intimate knowledge of the deepest spiritual truths.

On numerous occasions, Bhagavan would quote verses from the Vedas, Upanishads, and Bhagavad Gita with profound understanding. He would effortlessly recite Abhangs of Sant Tukaram, Sant Dnyaneshwar, and others, offering not just the literal meaning but a piercing insight into their essence. His spontaneous utterances often echoed the highest Vedantic truths, revealing a deep realisation that surpassed even scholarly comprehension.

Devotees who came to Him from various spiritual traditions were amazed to find that Bhagavan knew intricate details about saints from different regions—Shirdi Sai Baba, Swami Samarth, Manik Prabhu, Shree Ramana Maharshi, and others—as though He had walked beside them. He spoke of ancient temples, hidden pilgrimage spots, and sacred events with the clarity of one who had witnessed them firsthand. His words would often include precise references to past events in a devotee’s life, to the lives of saints long gone, and even to the inner workings of subtle planes beyond ordinary perception. The Elders in my family got to hear from Him first-hand on various topics such as History, Puranas, Vedas, Ayurveda, Astronomy, Astrology, Numerology, World Events, and running commentary on happenings around the globe.

All this flowed from Him not as acquired learning (shastra jnana), but as direct realisation—atma jnana. For Bhagavan, knowledge was never something accumulated; it arose naturally, revealed from within. Like a mountain spring gushing from its hidden source—the eternal Fountainhead—his wisdom poured forth spontaneously and effortlessly, always in service of awakening others. He spoke in many tongues—Malayalam, Kannada, Telugu, Hindi, Marathi, English, and more—yet the essence was the same: the timeless truth.

In this way, Bhagavan Nityananda exemplified the truth that Self-Realisation transcends scholarship. He was a living embodiment of the Vedic declaration:
“Yasya nāham kathaṁ vidyā, yadi veda na vedavit” — The one who knows the Self knows all, even without knowing anything else.

His very life was the scripture, his silence the teaching, and his presence an eternal Upanishad. What others sought to explain through volumes of commentary, Bhagavan conveyed through the sheer radiance of his being. The Chidakasha Geeta, a sacred compilation of his spontaneous utterances, stands as a unique scripture in itself. In these sayings, Bhagavan never relied on the authority of any school of thought, nor did he draw upon established texts like the Bhagavad Gita. His words arose directly from the infinite expanse of Chidakasha—the sky of Consciousness. Yet, a discerning scholar who studies the Chidakasha Geeta will discover that the essence of all scriptures, all philosophies, and all traditions flows through it. Just as rivers eventually merge into the ocean, so do the truths of every shastra find their origin and fulfilment in this living fountain of wisdom.

Shri Narayanrao Badgujar reading Gurucharitra in Ganeshpuri

Shri Narayanrao Badgujar served in the police department at Nasik. Along with Shri Wamanrao Khalkar, he was among the early and devoted followers of Bhagavan Nityananda and Swami Janananda. Both were closely associated with Shri Baburao Khade and the circle of devotees from Sion. Their devotion was steadfast, and they made frequent pilgrimages to Ganeshpuri and Kanhangad throughout their lives.

At one point, Shri Narayanrao undertook a spiritual resolve to perform a Parayan—a disciplined and devotional reading—of the sacred text Shree Guru Charitra. This scripture, spanning fifty-two chapters, recounts the divine life and leelas of Shree Dattatreya, Shree Shreepad Vallabh, and Shree Narasimha Saraswati. Traditionally, the Parayan is completed over seven days with specific chapters assigned to each day, culminating in a simple celebration on the final day.

Shri Narayan Badgujar

Determined to perform this Parayan at Ganeshpuri, Shri Narayanrao first sought the blessings and permission of Bhagavan Nityananda. With Bhagavan’s silent grace, he began his Parayan. Each morning, after a sacred bath in the Kunda, he would offer pooja at the shrine of Shree Bhimeshwar and quietly settle into a corner of the hall in Vaikunth Ashram, where Bhagavan was residing at the time.

One day, as he was absorbed in reading the 14th chapter, Bhagavan Nityananda unexpectedly approached him. Without any prompt, Bhagavan began to narrate the very story from the 14th chapter, capturing its essence with clarity and compassion. Shri Narayanrao was filled with wonder—how did Bhagavan know exactly which chapter he was on? And how did He so effortlessly recount the tale with such deep insight?

Bhagavan summarised the story:
A dhobi (washerman), who regularly served Shree Guru with great devotion, once witnessed a king and his queens enjoying a boat ride on the river. The spectacle stirred envy in his heart—the grandeur, pleasure, and wealth seemed so alluring. Shree Guru, perceiving the dhobi’s thoughts, asked him what troubled him. The dhobi humbly confessed his longing for such a royal life. Shree Guru, in His infinite compassion, blessed him, saying that in his next birth, he would be born as a wealthy and powerful Mughal king. At first, the dhobi felt elated. But then a shadow of sadness crossed his mind—would he, as a Muslim ruler, be distanced from his Guru’s grace?

Shree Guru lovingly reassured him: “In that birth too, you shall find me, and I will bless you with liberation.”

Bhagavan Nityananda, after narrating this, turned to Shri Narayanrao and said:

“Guru first gives you all that you desire. And when the time is right, He gradually takes them away—one by one—so that you may develop true vairagya (dispassion). But once you have surrendered to your Sadguru, no matter what form you take, or where you are born, your Sadguru will never forsake you. He holds your hand firmly—life after life.”

These words left a deep and lasting impression on Shri Narayanrao. They were not only a commentary on the scripture, but a direct transmission of eternal truth, spoken by the very embodiment of the Guru Principle.

Shri Vidyadhar Patil singing Govinda Govinda Manalagle chanda:

गोविंद गोविंद । मना लागलिया छंद ॥१॥
मग गोविंद ते काया । भेद नाहीं देवा तया ॥ध्रु.॥
आनंदलें मन । प्रेमें पाझरती लोचन ॥२॥
तुका म्हणे आळी । जेवी नुरे चि वेगळी॥३॥

Govind Govind | Mana Lagaliya Chhand ॥१॥
Mag Govind te Kaya | Bhed Nahi Deva Taya ॥ध्रु.॥
Aanandale Man | Preme Pazarati Lochan॥२॥
Tuka Mhane Aali | Jevi Nurechi Vegali॥३॥

When the mind becomes deeply absorbed in the divine name “Govinda,” a profound transformation takes place. The one who chants Govinda with unwavering devotion finds that even their physical being merges with Govinda. ||1||

At this stage, the distinction between the devotee and the Divine dissolves—there is no longer any separation between the seeker and the sought. The disciple becomes one with God. ||2||

The heart overflows with bliss, and the eyes well up with tears of divine love. Such is the ecstasy of surrender, where devotion melts all barriers, leaving only pure love for the Lord. ||3||

This transformation is akin to that of a caterpillar enclosed in its cocoon, ceaselessly contemplating the butterfly it is destined to become. Through unwavering focus and surrender, it undergoes metamorphosis, eventually emerging as the very form it once longed for. In the same way, a devotee immersed in the remembrance of God transcends worldly identity and attains divine oneness. ||4||

Once, Shri Vidyadhar Patil, whom we affectionately called Vidhu Mama, was singing this profound Abhang of Sant Tukaram. His voice was sweet, and his devotion was unwavering. Whether in Ganeshpuri or Kanhangad, he would spend his time immersed in bhajans, scriptures, or sharing his experiences of the grace of Bhagavan Nityananda and Swami Janananda. His constant connection to his Sadguru kept him untouched by Sanghadosha—the influence of worldly associations.

As he was singing Govinda, Govinda, Bhagavan Nityananda suddenly appeared and interrupted him, asking,

“Tukaram says this and that. But what do you say? You must sing a bhajan with a full understanding of its essence. Do you truly grasp the meaning behind these words?”

Vidhu Mama was taken aback and remained speechless. Bhagavan continued,

“The insect lays its egg within a mud cocoon and seals its entrance. Inside, the egg hatches into a larva (Ali). A bee, searching for food, pierces the mud walls of the cocoon and stings the larva. The sting is unbearably painful, and the larva writhes in agony, crying out for relief. Yet, the more it suffers, the more it is transformed. Through ceaseless struggle and surrender, the larva metamorphoses into a beautiful butterfly, breaking free from its enclosure and soaring into the sky.

“In the same way, a Jeeva—trapped in the cocoon of worldly existence—experiences the stings of suffering, pain, and loss. Each wound, each hardship, drives the Jeeva to seek refuge in the Divine. When the yearning becomes ceaseless, when the heart cries out only for God, transformation occurs. The devotee is no longer a bound being but emerges liberated, just as the caterpillar becomes the butterfly.”

Bhagavan’s words revealed the deeper meaning of Sant Tukaram’s Abhang. True devotion is not merely a repetition of the Divine Name; it is an all-consuming transformation, where pain and longing for God refine the soul, ultimately leading it to liberation.

Shree Gajanan Maharaj Schools, Govindbua Taklikar

Once, the renowned Kirtankar, Govindbua Taklikar, arrived in Shegaon. His Kirtan was scheduled at Shankarji’s temple, and a large crowd gathered to hear his devotional singing. Among the attendees was Bankatlal, who met his friend Pitambar there. Excitedly, Bankatlal shared with Pitambar all that he had witnessed and experienced in the company of the mysterious saint, Shri Gajanan Maharaj.

As they sat listening to the Kirtan, to their great joy and astonishment, Shri Gajanan Maharaj Himself appeared and quietly sat among the listeners, deeply engrossed in the divine music. Their hearts overflowed with delight—like a miser stumbling upon treasure or a peacock dancing at the sight of rainclouds.

Overcome with reverence, Bankat and Pitambar approached Maharaj, bowed at His feet, and asked if He would like to eat something. With a serene glance, Gajanan Maharaj replied, “Go and bring some bread from the house of a Mali (gardener by caste).” Without delay, Bankatlal fetched some bread and vegetables and offered it to Maharaj, who ate it contentedly. Then, turning to Pitambar, Maharaj asked him to fetch water in His tumba (gourd) from the nearby river.

Pitambar hesitated. “Maharaj,” he said, “the river is nearly dry. Shall I bring water from someone’s home instead?”

But Maharaj insisted, “No—bring it only from the river. And do not fill it with your hand; lower the tumba directly into the river.”

Pitambar obeyed and walked to the riverbank. But as Maharaj had said, the river was nearly dry—there was barely enough water for the tumba to dip. He stood puzzled. Then, placing his faith in Maharaj, he lowered the tumba into the shallow waters—and behold! A miracle occurred. The tumba was filled to the brim with clear, clean water. Again and again, wherever he dipped the tumba, the murky river water turned crystal clear. Pitambar was overwhelmed. It was the yogic power of Shri Gajanan Maharaj at play.

He returned and offered the water to Maharaj, who drank it and then said with a smile, “Don’t try to satisfy Me with the bread from the Mali’s house. I want a betel nut from you.”

Bankatlal immediately offered Him a nut along with a copper coin as dakshina. Maharaj gently refused the coin and said, “I am not a businessman. I ask only for bhakti—devotion.”

Then, turning to both of them, He said, “Now go and listen to the Kirtan with full attention.”

Govindbua resumed the Kirtan, singing a stanza from the Bhagavat. As he recited the first half of a verse, to everyone’s surprise, Shri Gajanan Maharaj completed it aloud with the second half. Govindbua paused, astonished. “Whoever completed that verse,” he exclaimed, “must be a man of profound spiritual authority!”

Moved, he came forward and humbly invited Shri Gajanan Maharaj into the temple. Others, too, pleaded with Maharaj to enter. But He remained unmoved.

Then Govindbua himself stepped outside and said with folded hands, “Maharaj, You are a living incarnation of Lord Shankar. Without You, this temple feels empty. By the merit of some past-life karma, I am blessed to have Your darshan. Please grace us by entering.”

Maharaj looked at him and replied, “Be steadfast in your words. Just moments ago, you declared that God is everywhere—then why ask Me to come inside the temple? Shouldn’t you practice what you preach? A student of the scriptures must not play with words. It doesn’t befit you to go against the very verse from the Bhagavat you just sang. Do not preach merely for your livelihood. Now go—continue your Kirtan.”

Ashamed and humbled, Govindbua returned to the congregation and announced, “An invaluable jewel has arrived in Shegaon. Protect Him. With the coming of this living Panduranga, Shegaon has become a second Pandharpur. Serve Him with all your heart and soul, for in His presence alone lies your true happiness.”

This beautiful story from Shree Gajanan Maharaj’s life reflects striking parallels with Bhagavan Nityananda’s Leela, as both exemplify the qualities of simplicity, detachment, omniscience, and divine grace in their interactions with devotees.

In the story, Shree Gajanan Maharaj, like Bhagavan Nityananda, demonstrates his all-encompassing awareness and ability to transform mundane circumstances into spiritual revelations. Both saints convey that divine presence is inherent in every particle of creation, not limited to temples or rituals.

1. Recognition of Divinity
   Just as Bankatlal and Pitambar recognised the divinity of Shree Gajanan Maharaj seated on the pavement, many devotees of Bhagavan Nityananda were similarly drawn to his radiant, otherworldly presence. Bhagavan’s Leela often involved revealing his divine nature subtly, allowing devotees to recognise it through personal experiences rather than proclamations.
2. Simple Offerings with Profound Lessons
   In Gajanan Maharaj’s Leela, the zunka bhakar (a humble meal) and the water from the rivulet became instruments of teaching. Similarly, Bhagavan Nityananda often accepted the simplest of offerings—sometimes food, sometimes just heartfelt devotion—and transformed them into lessons on faith, surrender, and humility. For instance, Bhagavan’s insistence on consuming leftover food to teach detachment mirrors Maharaj’s act of sanctifying the muddy water.
3. Miraculous Transformation
   Maharaj’s transformation of muddy rivulet water into crystal-clear nectar resonates with Bhagavan Nityananda’s miracles, which often transcended natural laws. Whether it was reviving life, healing illnesses, or materialising objects, both saints used miracles not for display but to deepen faith and highlight the omnipotence of the divine.
4. Devotion over Rituals
   Maharaj’s statement, “I love devotion. You had it, and so we met again,” echoes Bhagavan Nityananda’s teaching that devotion (bhakti) is the highest form of worship. Both saints discouraged blind adherence to rituals, emphasising instead the sincerity of one’s heart and the purity of intention.
5. Universal Presence of the Divine
   Maharaj’s gentle reminder to Govind Buwa—”Did you not say that the universe is pervaded by Him? Why, then, insist on my coming to the temple?”—parallels Bhagavan Nityananda’s teachings on the non-dual reality (Advaita). Bhagavan often highlighted that the divine is not confined to specific places, forms, or rituals but is ever-present and accessible through inner realisation.
6. Kirtana and Bhajans as a Medium of Grace
   Govind Buwa’s kirtana, culminating in Maharaj’s divine intervention, reflects how music and storytelling can become vehicles for spiritual awakening. Similarly, Bhagavan Nityananda inspired his devotees through bhajans and chanting, like Om Namho Bhagavate Vasudeva, Bhajans by renowned saints like Tukaram Maharaj, Namdeo Mharaj, etc and those of Tulas Amma, and the Chidakasha Gita, which continue to guide seekers in realising the ultimate truth.
7. Reverence from Devotees
   The residents of Shegaon, realising they had “discovered a gem” parallel the reverence of Bhagavan Nityananda’s devotees, who felt deeply blessed to witness his presence. Both saints, however, remained detached from such adoration, emphasising their role as instruments of the divine will.

8. Learn from your learning

   In the spiritual path, there is always the temptation to accumulate more and more knowledge, to read endlessly, or to engage in constant discourse. Yet Bhagavan Nityananda and Shree Gajanan Maharaj both emphasized something far deeper—the importance of living the essence of what one learns. For them, dry repetition and parroting of scriptures held little value if it did not transform one’s inner being.

   To Vishu Mama, Bhagavan once said that it was not enough to simply recite the Abhangas of Shree Tukaram Maharaj; one had to absorb their essence, let them take root in the heart, and live by their spirit. Similarly, Shree Gajanan Maharaj reminded Shri Taklikar Maharaj that true Kirtan is not in words but in action. He urged him to embody the truths he proclaimed, rather than merely give discourses without practice.

   Both saints, in their own ways, conveyed the same message: “Learn from your learning. Do not merely preach it.” Real wisdom blossoms only when knowledge matures into experience and expression through one’s own life.

Thus,

Both Bhagavan Nityananda and Shree Gajanan Maharaj embodied the qualities of a Parama Avadhoota, radiating detachment, unconditional love, and universal compassion. Their Leelas serve as reminders that saints come not to establish themselves as figures of worship but to guide humanity toward self-realisation and liberation.

In these Leelas, there is a profound lesson for all devotees: the Guru is a living manifestation of the Supreme Consciousness. However, the ultimate goal is not to attach oneself to the form of the Guru but to realise the formless, eternal truth they represent.

This shared essence between the Leelas of Bhagavan Nityananda and Shree Gajanan Maharaj is what makes their stories timeless and universal, offering seekers a glimpse into the divine play (Lila) that transcends human comprehension and awakens the soul.

An offering of Marijuana to Shree Gajajan Maharaj

This episode from the life of Shri Gajanan Maharaj beautifully encapsulates the profound compassion and divine understanding of saints. Let’s delve deeper into the nuances of this event:

It was a serene morning in Shegaon, where the environment itself seemed to radiate divinity. The rising sun chased away the darkness, symbolising the dawn of wisdom dispelling ignorance. Nature was in harmony—birds sang, the cool breeze carried a sense of purity, and the earth was being sanctified by the rituals of pious devotees. Against this picturesque backdrop, an ascetic, dressed in simplicity and humility, approached for the darshan of Shri Gajanan Maharaj.

The ascetic’s appearance stood in stark contrast to the wealthy and well-dressed followers surrounding Maharaj. With tattered clothing, dishevelled hair, and a small bag slung over his shoulder, he looked every bit a wanderer. His modest demeanour and impoverished state made him nearly invisible to those preoccupied with their societal status and appearances. Yet, his purpose was singular and sincere—he had travelled far to fulfil a vow made in Kashi: to offer Ganja (marijuana) to Shri Gajanan Maharaj, whom he revered as a divine manifestation.

The ascetic’s hesitation was palpable. How could he, amidst this refined gathering, present such an unconventional offering? Ganja, often viewed with disdain, would surely provoke ridicule or even hostility from the onlookers. However, the true saint, Shri Gajanan Maharaj, understood the heart of the ascetic without a word being spoken. His ability to perceive the unspoken thoughts and emotions of his devotees is a testament to the omniscience of saints, who transcend the barriers of time and space.

Maharaj’s call to bring the ascetic forward was a moment of divine grace. It shattered the walls of judgment and hierarchy, reminding everyone present that a saint sees beyond external appearances to the purity of intention. Maharaj addressed the ascetic directly, revealing his knowledge of the bundle hidden in the bag for three months. The ascetic, overwhelmed by the Maharaj’s all-knowing nature, was moved to tears and expressed his deep devotion by rolling on the ground like a child before its parent.

The dialogue between Maharaj and the ascetic is both profound and enlightening. Maharaj’s gentle reproach, “Shamelessly you vowed to offer Ganja to me and now feel shy to take it out,” underscores his ability to meet his devotees at their level of understanding. The ascetic, emboldened by Maharaj’s acceptance, explained his intent: he wished to offer something that he believed would bring joy to Maharaj. The offering of Ganja, though unconventional, symbolised the ascetic’s pure devotion, much like the prayers of Anjani, who wished for Lord Shiva to incarnate as her son. Just as Lord Shiva accepted her wish and descended as Hanuman, Maharaj, too, accepted the ascetic’s offering, not out of need, but to honour the sincerity of his devotee.

The act of Shri Gajanan Maharaj smoking Ganja is symbolic. It demonstrates that saints, like the lotus leaf untouched by water, remain unattached to worldly indulgences. Though Maharaj accepted and smoked the Ganja, it did not bind or affect him. His actions were driven solely by the purpose of fulfilling the desires of his devotees and spreading the message that true devotion transcends material perceptions.

This incident also highlights the inclusiveness of Shri Gajanan Maharaj’s teachings. He did not differentiate between the rich and the poor, the learned and the unlearned, or the socially acceptable and the marginalised. For Maharaj, devotion was the sole criterion for divine grace. By accepting the ascetic’s offering, Maharaj demonstrated that the form of an offering matters far less than the intention behind it.

The ascetic, having experienced Maharaj’s unconditional acceptance and divine grace, left Shegaon spiritually enriched and continued his pilgrimage to Rameshwar. This episode leaves us with a profound lesson: true saints, like Shri Gajanan Maharaj, embody divine compassion and wisdom, recognising and nurturing the purity of a devotee’s heart, regardless of societal norms or expectations.

Raghunath Shenoy offers Cheroots to Bhagavan Nityananda

During the 1920s and 30s, Bhagavan Nityananda was often seen in various parts of Mumbai—around the Kurla pipeline, Canery Caves, Chowpatty, and other such places. He spent much of His time in Kurla, where the surroundings were marshy and sparsely populated, with numerous saltpans stretching across the landscape. It was a quiet, deserted area, where a local devotee had built a modest manch—a bamboo and grass platform with a thatched roof—to offer shade from the blazing sun. It also served as a lookout over the plains.

My father frequently visited Bhagavan at this Manch, usually in the afternoons. He would carry a simple lunch and two cheroots—large British cigars—for Bhagavan. True to his training, he would only offer the food if Bhagavan asked for it. Sometimes, after eating, Bhagavan would gesture or show a faint interest in smoking, and my father would humbly offer the cheroots.

One such afternoon, my father arrived at the usual spot but found it empty. Bhagavan was nowhere to be seen. He waited for a long time, scanning the vast silence, but Bhagavan did not appear. Eventually, fatigued and disappointed, my father sat down on the edge of a saltpan bund. No sooner had he settled than he felt a sharp, excruciating pain on his calf—as if something had bitten him.

Just then, Bhagavan appeared—seemingly from nowhere—his face stern and commanding. He immediately began to scold my father for his carelessness and for sitting casually in a wild, dangerous place. Without another word, He demanded the two cheroots, lit both at once and began smoking them simultaneously. In mere moments, both cheroots had turned to ash.

Bhagavan collected the ash in His palm and gently but firmly rubbed it over the wounded calf. My father felt instant relief—the pain vanished as if it had never occurred. Bhagavan then instructed him to leave the place immediately, assuring him, “You are safe now. Nothing more will harm you.”

The next day, when my father returned to the same spot to offer his gratitude, he was stunned to see a large reptile lying dead exactly where he had been bitten. Bhagavan told him, “That was the creature that bit you yesterday.” He then gently advised, “When visiting such places, be mindful. Wild animals and reptiles often lurk unseen. One must always remain alert.”

Through this incident, my father was not only saved from a potentially fatal encounter but also received a profound lesson in humility, discipline, and the protective grace of the Guru.

The enigmatic behaviour of great Avadhootas like Bhagavan Nityananda, Shree Swami Samartha, and Shree Gajanan Maharaj was found many a time identical. Their unconventional actions were often misinterpreted, yet they served a profound spiritual purpose.

The Unpredictable Behaviour of Avadhootas

The Masters, such as Bhagavan Nityananda, Shree Swami Samartha, and Shree Gajanan Maharaj, did not conform to societal expectations of how a spiritual figure should behave. They scolded devotees, threw stones, spoke harsh words, and even appeared indifferent to worship. However, their actions were not random but rather tools to break the ego and attachments of their followers, and at the same time, it helped to keep the sundry and casual visitors who came to them to while away their own time. Moreover, unlike modern-day Gurus who attract crowds, seek appreciation, and build institutions, these Avadhootas actively discouraged people from clinging to them. They functioned beyond worldly norms, standing as independent, self-sustaining forces of divine consciousness.

Their behaviour aligns with the principles of Avadhoota Dharma, which transcends rules, emotions, and expectations. Their apparent madness concealed the highest wisdom—detachment from everything, including the role of a Guru. They did not seek devotees, wealth, or fame, nor did they commercialise spirituality by selling books, souvenirs, or blessings. Their mere presence transformed sincere seekers, often in unpredictable and unconventional ways.

The Hidden Yogic State

Shree Gajanan Maharaj’s words to another saint, Narsingha, explain why such Masters sometimes behaved strangely. He states that the path of Yoga involves experiences that are incomprehensible to the common man. These Masters functioned in a state beyond ordinary perception, where their Yogic processes (Yogakriya) often manifested in unpredictable ways. To hide these inner transformations, they would act like madmen.

A true Yogi does not take pride in his path. Whether through Karma (action), Bhakti (devotion), or Yoga (spiritual practice), all paths ultimately lead to the same goal—Brahman, the ultimate Truth. If a seeker becomes attached to the methods or the experiences gained along the path, he distances himself from the Truth. Just as a lotus leaf remains untouched by water despite being in it, a Yogi must remain unaffected by his spiritual experiences.

Detachment in Family Life and Spiritual Life

Gajanan Maharaj’s advice to Narsingha extends to both spiritual seekers and householders. He emphasises that just as a Yogi should remain unaffected by Yogakriya, a householder should live in the world but remain detached. True renunciation is not about leaving family or responsibilities but about living without attachment, expectations, or possessiveness. Like a pebble in water that does not absorb it, one must be in the world but not bound by it.

This is the essence of Jnana (wisdom)—realising that “You, I, and God are One.” There is no real separation between the Guru, the disciple, and the Divine. By transcending the illusion of duality, one attains liberation.

The lives of these Avadhootas were paradoxical. They rejected social norms while embodying the highest wisdom. Their apparent madness was a veil over their divine consciousness, breaking illusions and guiding seekers toward the absolute Truth. Their independence and self-sufficiency showed the ultimate state of a realised being—free, unattached, and beyond all worldly structures.

Overall behaviours of Shree Bhagavan Nityananda and Shree Gajanan Maharaj

The life and behaviour of Shri Gajanan Maharaj or Bhagavan Nityananda reflect the enigmatic and multifaceted nature of a true saint—one who operates beyond the limitations of societal norms and acts purely out of the divine will. Each action, whether reciting Vedic verses, singing mantras, or wandering, carries profound spiritual significance and offers lessons to those who seek to understand them.

 Recitation of Vedic Verses by Shree Gajanan Maharaj

When Shri Gajanan Maharaj recited Vedic verses in sweet and clear tones, it was a display of his profound connection to the eternal truths encapsulated in the Vedas. This act indicated his mastery of sacred knowledge and suggested his Brahminical lineage, though such worldly identities held no significance for him. The beauty and precision of his recitation conveyed that he was deeply rooted in the scriptural essence of Dharma and spirituality. For his devotees, these moments of Vedic chanting became a sacred blessing, as the sound vibrations of the Vedas are believed to purify the environment and elevate the consciousness of all who hear them.

Through this, Maharaj reminded his followers of the importance of preserving and honouring the ancient wisdom of the Vedas. At the same time, his occasional recitations were not to flaunt knowledge but to align his surroundings with the divine rhythm of the cosmos, uplifting the spiritual energies of those present.

Singing in Different Ragas

At times, Shri Gajanan Maharaj would sing compositions in various ragas. Music, in the hands of a saint, becomes a medium of divine expression. By singing in ragas, Maharaj was not merely engaging in art but invoking specific energies and emotions that harmonise with the natural flow of the universe. Indian classical music is deeply connected to spirituality, with each raga designed to evoke a particular mood and align the listener with higher realms of consciousness.

Through his singing, Maharaj invited devotees to experience the transcendence of the material world and connect with the divine. His compositions, sung with devotion and mastery, became vehicles for spiritual transformation. This act also reflected the concept of Nada Brahma—the idea that the entire universe is a manifestation of divine sound.

The Mantra “Gan Gan Ganat Bote”

Maharaj’s chanting of the mantra “Gan Gan Ganat Bote” held immense significance. This mantra became synonymous with him and continues to be a focal point of devotion for his followers. Simple yet profound, the mantra carried a vibration that resonated with divine energy. Its repetitive nature offered a meditative rhythm, encouraging devotees to internalise it and transcend the mind’s chatter.

By constantly chanting this mantra, Maharaj demonstrated the importance of Nama Japa (repetition of God’s name) as a tool for spiritual awakening. The simplicity of the mantra also highlighted Maharaj’s universal approach to spirituality, making it accessible to people of all castes, creeds, and levels of understanding.

Periods of Silence

At times, Shri Gajanan Maharaj and Bhagavan Nityananda would observe silence, withdrawing from speech and external interactions. This silence, far from being ordinary, was an embodiment of the state of Mouna—a spiritual practice where one attains communion with the divine through the absence of words. Their silence spoke volumes, offering devotees an opportunity to introspect and connect with the unspoken truths of existence.

In Indian spiritual traditions, silence is considered a gateway to higher understanding. By practising silence intermittently, Maharaj reminded his followers that words are limited in expressing ultimate truths, and true understanding lies in stillness and inner experience.

Behaving Like a Madman

Sometimes, Maharaj’s or Bhagavan’s behaviour appeared erratic, as they wandered aimlessly in the jungles or entered homes unexpectedly. At times, they abused a visitor using the foulest language. At times, Bhagavan drove away the visitors by throwing stones at them.  There were instances when Shree Gajanan Maharaj or Bhagavan Nityananda refused to give Darshan to visitors or simply avoided them. To the uninitiated, these actions might have seemed like the behaviour of a madman. However, such unpredictable behaviour is often characteristic of saints who live in a state of divine ecstasy. Their actions are not bound by societal norms but are expressions of their oneness with the infinite.

By wandering in the jungles, Maharaj and Bhagavan symbolised detachment from material life and deep communion with nature, which saints often regard as a manifestation of the divine. Their unexpected visits to people’s homes, though startling, were acts of grace. Through these visits, they blessed the households and demonstrated that the divine can enter one’s life at any moment, unbidden and without warning.

Sleeping Quietly

At times, Shri Gajanan Maharaj or Bhagavan Nityananda would simply lie down and sleep quietly, seemingly detached from the world. To a casual observer, this might appear as a mundane act, but in the case of a saint, even sleep carries a deeper meaning. Saints like Maharaj rest not out of physical need but as an expression of their complete surrender to the divine will. Their sleep is said to be a state of Yogic Nidra—a meditative rest in which they remain connected to the higher consciousness.

Maharaj’s sleeping moments also served to teach his devotees the value of rest and surrender. In a world full of ceaseless activity and striving, his calm and serene demeanour was a reminder to trust in the divine plan and let go of unnecessary worries.

A Mosaic of Teachings

Through his varied actions, Shri Gajanan Maharaj and Bhagavan Nityananda offered a mosaic of spiritual teachings:

1. Vedic Recitation: Reverence for sacred knowledge and its power to elevate the soul.
2. Singing: The transformative power of music and devotion in connecting with the divine.
3. Mantra Chanting: The simplicity and power of focusing on God’s name for spiritual progress.
4. Silence: The importance of introspection and communion with the self.
5. Madness and Wandering: A lesson in divine unpredictability and the transcendent state of saints.
6. Rest: The peace that comes from surrendering to the divine will.

Each of these actions, though outwardly different, stemmed from the same source: Shri Gajanan Maharaj’s divine consciousness. For his devotees, observing and reflecting on these behaviours became a profound means of learning and transformation. Saints like Maharaj act as mirrors, showing us the many paths to spiritual awakening while reminding us that true divinity lies beyond the confines of human understanding.

Types of Death

The elaboration on the types of death offers profound insight into the spiritual understanding of life and mortality as described in Hindu philosophy. The narrative explains the three types of death—Adhyatmic (subjective or natural), Adhibhoutic (phenomenal or material), and Adhidaivic (God-sent or unnatural)—with practical examples, illustrating how saints and divine intervention play a role in averting certain forms of death, while others are inevitable. Let us delve into each type with its implications.

1. Adhyatmic (Subjective or Natural Death)

This refers to death that is destined and preordained, aligned with an individual’s karma and the cosmic laws. Adhyatmic death is unavoidable and represents the culmination of one’s life journey as per divine will. The inevitability of this type of death is emphasised with the example of Abhimanyu, Arjuna’s son, who met his end despite the presence of Shri Krishna, an incarnation of God. This suggests that not even divine incarnations interfere with the natural course of life and death when it is rooted in destiny.

The key takeaway here is the acceptance of natural death as a divine decree. No prayers, blessings, or medical intervention can alter this outcome. Adhyatmic death serves as a reminder of the impermanence of life and the need for spiritual preparedness to face the inevitable transition.

2. Adhibhoutic (Phenomenal or Material Death)

Adhibhoutic death is caused by material factors, often resulting from poor lifestyle choices such as unhealthy eating habits, lack of discipline, and negligence of health. This type of death is not inevitable and can be averted with timely medical intervention or by adopting healthier habits. It is a reflection of human agency and the consequences of choices made in life.

This classification encourages individuals to take responsibility for their well-being and emphasizes the importance of leading a balanced, disciplined life. While saints and spiritual practices may offer guidance, the prevention of Adhibhoutic death largely depends on self-discipline and proactive care for the body.

3. Adhidaivic (God-Sent or Unnatural Death)

Adhidaivic death is attributed to factors beyond human control, often perceived as divine intervention or punishment. This type is further divided into:

• Bhoutic Death: Caused by material effects such as accidents or natural disasters.
• Daivic Death: Resulting from the displeasure of God or disruptions in divine harmony.

Adhidaivic death, unlike Adhyatmic death, can often be prevented through prayers, faith, and the blessings of saints. The story of Janrao Deshmukh serves as a powerful example. His life-threatening condition was categorised as an unnatural (Adhidaivic) death. By seeking the Pada Tirtha (sanctified water from the feet of Shri Gajanan Maharaj), Deshmukh was able to recover fully, demonstrating the transformative power of a saint’s grace. Similarly, the touch of Bhagavan Nityananda and drinking the coffee offered by Him extended the life of Shri Sitaram Shenoy by ten years.

This highlights that saints, as divine intermediaries, can intervene to avert unnatural deaths if it aligns with the cosmic plan. However, such interventions depend on the strength of the devotee’s faith and surrender to divine will.

Kal (काल) – Destiny, Vel (वेल) – Time, and Yog (योग) – Divine Conjunction

Bhagavan Nityananda often emphasised how the cosmic principles of Kal, Vel, and Yog played out through Bhagavan Nityananda’s Leela, in the life and death of my uncle, Sitaram Shenoy. I have shared elsewhere, Sitaram Shenoy, my uncle, got his life extended by the grace of Bhagavan Nityananda when he had a massive heart attack and doctors had given up hope. He then lived for ten more years. His revival and then eventual passing beautifully illustrate the workings of destiny under the grace of a Mahatma. Let’s explore these three terms as revealed by Bhagavan and enrich them with insights from the tradition:

1. Kal (काल) – Destiny / Karma / The Unchangeable Order

Kal is the cosmic law of karma, the blueprint of one’s Prarabdha (allotted karmas for this lifetime). Bhagavan Nityananda, like other great Avadhutas, often acknowledged this law not with resistance but reverence.

When Shri Sitaram Shenoy

had a massive heart attack, his Kal marked it as a moment of transition. But through Guru Kripa, a grace that transcends karma, Bhagavan altered this destined outcome—not permanently, but as a temporary suspension, a divine intervention born out of love.

Later, when asked why Bhagavan didn’t save him again, He gently reminded him:

“If that is done, nobody would go to Chandanwadi [crematorium in Mumbai]. Everyone would come here.”

This shows how Kal is not to be defied regularly, lest the cosmic order be disrupted entirely. Saints, although capable of transcending it, operate in alignment with it, unless pure devotion forces their hand.

2. Vel (वेल) – Time / Right Moment / Divine Timing

Vel refers to the precise timing in which things unfold—a divine clock that runs not by human preference but by cosmic rhythm. Even if the seed of karma exists (Kal), unless the season ripens (Vel), it won’t sprout.

In the case of Shree Sitaram Shenoy:

• The first time, the Vel for death had come but was overridden by grace.

• The second time, Bhagavan noted that “this time his life is over,” indicating that both Kal and Vel had aligned, and thus Yog (intervention) did not arise.

This implies that Saints do not act arbitrarily. Even their miracles obey Vel—a sacred timing beyond cause-and-effect logic.

3. Yog (योग) – Divine Conjunction / Grace / Intervention

Yog is the convergence—the coming together of a soul’s intense Bhakti (devotion), Guru’s compassion, and Divine Will. It’s not mere coincidence; it’s synchrony with the Supreme. Yog is the mysterious window where the impossible becomes possible.

The story of Shree Sadanand Maharaj being brought back to life by the power of Shree Dnyaneshwar Maharaj is a shining example. It was not defiance of nature, but the force of Shradha and Bhakti, especially from Sadanand’s wife, that compelled the saint to respond.

In that story, as in my uncle’s first recovery, Yog occurred not because the saint willed it alone, but because the devotee’s love created a binding force upon the Guru.

Synthesis in Bhagavan Nityananda’s Words:

“For everything to happen, there is a factor of Kal, Vel and Yog.”

Bhagavan reminds us that miracles are not random, but are governed by a higher trinity:

• Kal ensures that life follows a moral and cosmic order,

• Vel determines when things unfold,

• Yog allows rare, grace-filled shifts through devotion and Divine Will.

Thus, when Bhagavan said, “Everyone would come here [instead of going to Chandanwadi],” He was perhaps gently reminding us that the Guru is not a magician. If He reversed everyone’s death, people would turn to Him for worldly reasons, not for spiritual liberation.

To protect the sanctity of Moksha Marga, saints allow Kal and Vel to run their course, stepping in only when the fire of Bhakti burns so brightly that even the laws of creation pause to witness.

Role of Saints and Faith

The narrative emphasises the pivotal role of saints like Shri Gajanan Maharaj, Shree Swami Samartha or Bhagavan Nityananda in preventing unnatural deaths. Saints, being embodiments of divine energy, act as conduits for grace and have the power to align the circumstances of life and death with the higher will. However, not all deaths are subject to their intervention. For a saint to act, the devotee must:

• Approach them with complete faith.
• Ensure that their intent is pure and aligned with divine principles.
• Surrender entirely to the saint, recognising their ability to act as divine instruments.

Faith becomes the operative force that allows miracles to occur. The story warns, however, against hypocritical or false saints, emphasising the importance of discerning true spiritual guides.

1. Acceptance of Destiny: Adhyatmic death reminds us to accept the inevitable and align our lives with spiritual truths to face it with equanimity.
2. Responsibility for Health: Adhibhoutic death underscores the importance of disciplined living, balanced habits, and self-care.
3. Power of Faith: Adhidaivic death demonstrates the miraculous potential of faith, prayer, and the grace of saints in averting unnatural outcomes.
4. Discernment in Devotion: The story warns against blind faith in false saints, encouraging discernment and surrender to genuine spiritual guides.
5. Divine Will Over Miracles: While saints may perform miracles, their actions are always aligned with divine will and the cosmic order.

This philosophical framework not only sheds light on the nature of death but also inspires devotees to live with greater awareness, faith, and surrender, embracing life’s transient nature while seeking spiritual liberation.

Giving Life Extension by Shree Gajanan Maharaj

This remarkable account of Janrao Deshmukh’s miraculous recovery through the grace of Shri Gajanan Maharaj illustrates the profound power of saints and their ability to intervene in extraordinary ways. At its heart, the story demonstrates the unwavering faith of devotees, the compassion of saints, and the mysterious ways in which divine grace operates.

Faith as the Foundation

When doctors declared Janrao’s condition hopeless, his relatives turned to God and vowed offerings in exchange for his life. However, when their prayers and medical efforts seemed ineffective, they sought refuge in the divine power of a saint. This act of approaching Shri Gajanan Maharaj reflects a timeless truth in spiritual traditions: faith is often the last resort when all worldly avenues are exhausted.

Saints like Shri Gajanan Maharaj are seen as divine incarnates whose presence and blessings can transcend the limitations of human efforts. The belief that saints can perform miracles, as Shri Dnyaneshwar brought Shri Sachhidananda back to life, reveals the enduring trust that humanity places in spiritual masters as intermediaries between the mortal and the divine.

The Miracle of Pada Tirtha

The turning point in this story lies in the use of Pada Tirtha—the water sanctified by touching the feet of Shri Gajanan Maharaj. In Indian spirituality, the feet of saints are considered sacred because they symbolise their complete surrender to the divine and their grounding in truth and compassion. The water touching their feet is believed to carry their divine energy, becoming a conduit for grace and healing.

Shri Bankatlal, with his father Bhavaniram’s permission, touched a glass of water to the feet of Shri Gajanan Maharaj and informed him of its intended use. Maharaj, in his infinite compassion, gave his consent. This act demonstrates the humility and accessibility of saints, who do not discriminate in extending their blessings to those in need.

When the sanctified water was administered to Janrao, the result was immediate. He regained consciousness, began recovering, and within a week, was restored to normal health. This miraculous recovery underscores the transformative power of faith and divine grace. The Pada Tirtha, infused with Shri Gajanan Maharaj’s spiritual energy, acted as a life-giving nectar, revitalising Janrao’s body and mind.

Saints as Divine Instruments

The story beautifully illustrates the role of saints as divine instruments in Kalyuga, the present age, where spiritual enlightenment is harder to achieve amidst worldly distractions. Saints are often regarded as embodiments of divine energy, capable of performing miracles not by defying natural laws but by aligning with the higher laws of the universe.

It is important to note, as highlighted in the narrative, that saints do not prevent death altogether or interfere with the natural order. Instead, they act as custodians of divine will, intervening only in cases of unnatural or accidental occurrences. This principle aligns with the story of Shri Dnyaneshwar, who avoided the untimely death of Shri Sachhidananda at Newasha but did not prevent his eventual passing at Alandi. Saints operate from a state of divine wisdom, intervening only when necessary and always in harmony with the larger cosmic plan.

Beyond the Miracle

The miracle of Janrao’s recovery serves as a lesson in devotion, surrender, and the power of faith. It also underscores the profound humility and compassion of saints like Shri Gajanan Maharaj, who act selflessly for the benefit of others. However, the story also invites us to reflect on deeper truths:

1. The Role of Faith: The transformation begins not just with the saint’s blessing but also with the faith of the devotees. Their belief in Maharaj’s divine power created a channel for grace to flow.
2. The Temporary Nature of Miracles: While miracles can provide relief and inspiration, they are not the ultimate goal of spirituality. Saints often emphasise the importance of seeking self-realisation and aligning with the divine rather than becoming attached to miraculous outcomes.
3. Harmony with Nature: The statement, “nobody should die in Shegaon as long as Shri Gajanan Maharaj is there,” is countered by the narrative’s reminder that saints do not act against natural laws. Their actions are always purposeful and aligned with divine will.

The Larger Message

This story of Shri Gajanan Maharaj reminds us that the true essence of spirituality lies not in expecting miracles but in cultivating unwavering faith, devotion, and surrender. Saints like Maharaj are not mere miracle workers but compassionate guides who inspire us to transcend our limitations and connect with the divine. Their miracles, though extraordinary, are only expressions of their infinite love and the grace that flows from it.

For devotees, the story serves as a call to deepen their spiritual practice, trust in the divine plan, and recognize that the grace of saints extends far beyond physical healing—it is a pathway to inner transformation and liberation.

Divine Strictness and Devotees’ Perception

After saving Janrao Deshmukh, Shri Gajanan Maharaj adopted a stricter demeanour to avoid attracting attention or creating undue dependence on miracles. This behaviour parallels the example of Lord Narsimha, whose terrifying form struck fear in others but did not intimidate his devotee, Prahlad. Similarly, true devotees of Shri Gajanan Maharaj were unaffected by his apparent indifference or strictness, recognising it as a part of his divine play (Lila).

This section teaches a profound truth: a saint’s outward behaviour may sometimes appear harsh or unapproachable, but it is merely a tool to guide sincere devotees and discourage insincere seekers. Just as a tigress is fearsome to outsiders but gentle with her cubs, saints are compassionate towards their true followers, even if their outward demeanour seems strict.

Extending the life of Shri Sitaram Shenoy by Bhagavan Nityananda & bringing back to life the son of Shri Madhav Hegde

I have dealt in detail with how, by the grace of Bhagavan Nityananda, the life of Shree Sitaram Shenoy got extended and how the young son of Shree Madhav Hegde was revived when he died by drowning in the Kunda.

Sitaram Shenoy once suffered a massive heart attack and was declared critical by the doctors. Despite his condition, he insisted that he be taken to Bhagavan Nityananda. When brought before Bhagavan, a mere touch from Him was enough—Sitaram recovered miraculously and went on to live another ten years.

Shri Sitaram Shenoy is standing on the left of Bhagavan Nityananda.

However, when Sitaram eventually passed away, his grieving wife, overcome with sorrow, questioned Bhagavan: “Why did he die, even though You were our saviour?”

Bhagavan roared with divine authority, “What would you have done had he died ten years ago when the children were still small? Kal, Vel, and Yog are not aligned this time.”
Through these words, He hinted that earlier, through the power of His Yogamaya, He had aligned fate (Kal), the right moment (Vel), and divine coincidence (Yog) to extend Sitaram’s life. But He also reminded her that even a Yogi cannot always go against the law of nature.

Bhagavan rarely spoke of Himself or His powers. Yet on occasion, He would share certain insights with close devotees. Once, while speaking with Krishnabai, He revealed that Appayya Alva—a man known for his supernatural powers—had been displeased with the reverence devotees showed to Bhagavan over him. Out of jealousy, Appayya had laced a tobacco leaf with poison and made Bhagavan consume it. Though such an act could have been fatal, nothing happened. The poison had no effect.

Mr & Mrs Sitaram Shenoy

In the same conversation, Bhagavan also recounted an incident from Bantwal, where He crossed the Pavanje River on foot. The boatman had refused to ferry Him across due to flooding, and without a second thought, Bhagavan simply walked over the swollen waters. He clarified, “There was no motive. It just happened… in that moment.”

Bhagavan never claimed credit for miracles. One day, the young son of Madhav Hegde fell into the sacred Kunda and died. The lifeless body was brought to Bhagavan and placed before Him. Baba asked that the child be wrapped in a gunny bag and that He be left alone with the body. When the parents and others returned after a while, they were astonished to find the child alive and playing as if nothing had happened.

Bhagavan simply chuckled, “Bhimeshwar is worried about His reputation. He wouldn’t allow a child to die in His premises.”
Bhimeshwar was the local deity of the region, and Baba graciously gave Him the credit for the miracle.

He often attributed such happenings to the grace of God, the devotee’s Prarabdha (destiny), or the Sthal Mahima—the innate spiritual power of the place. When asked directly how a particular miracle occurred, He would say, “Bhav taisa Dev—As is your inner feeling, so is the manifestation of the Divine. What you experience is in accordance with your Bhavana (feeling and faith).” He never said, “I did it.”

Bhagavan Nityananda was the embodiment of Sampurna and Paripurna Vairagya—complete and absolute renunciation. His disidentification with ego was so complete that He never used the words “I” or “mine.” He always referred to Himself as “this one,” and to anything associated with Him as “here.” Not even a trace of ‘ahamkara’ (ego) remained in Him.

Reviving Ravana from the jaws of death due to a snake bite by the grace of Shree Swami Samartha

A devotee, Babasaheb, once found himself facing a dire situation. A man named Ravanna had died, believed to have died from a snake bite. As panic gripped the gathering, Babasaheb, filled with unshakable faith in Swami Samarth, reassured everyone not to fear. He proclaimed that the divine Paduka (sandals) of Swami Samarth held the power to bring Ravanna back to life.

Such was Babasaheb’s conviction and spiritual authority that the entire crowd looked on with great anticipation. With utmost reverence, he placed the sacred sandals on the head of the lifeless Ravanna. At that very moment, Swami Samarth appeared and, to everyone’s shock, began hurling the harshest of abuses at Babasaheb. He thundered, “Who gave you the right to place My sandals on a dead man’s head? Who told you to take it upon yourself to reverse fate?”

Swami’s wrath was so fierce that the crowd fled in terror, leaving behind only Babasaheb and two attendants. Babasaheb stood trembling, stunned by the rebuke.

After a moment of silence, Swami called Babasaheb closer and instructed him to whisper Ravanna’s name into the ears of the dead body. Babasaheb obeyed, calling the name several times, but there was no response. Swami then told him to repeat the name more loudly, in both ears.

Suddenly, Ravanna stirred, opened his eyes, and sat up. He looked around and said casually, “I’m hungry.” Swami smiled and offered him a sweet prepared from milk, normally avoided in cases of snakebite. Yet Ravanna ate it without any harm and was completely restored to health.

Swami then turned to Babasaheb and said solemnly:

“You should not have done what you did. We Satpurushas—men of Truth—do not interfere with destiny. Ravanna was destined to die. But your faith in Me was so absolute, so unwavering, that to uphold your word in front of all those who believed you, I had to act. We are bound by the sincerity of our devotees. But let it be known—devotees must never misuse their belief or take destiny into their own hands. True faith does not challenge fate—it surrenders to it.”

Healing Holistically and Wholistically

Mahavatar of the stature of Bhagavan Nityananda and Swami Samartha Maharaj are often known to have done holistic and wholistic (physical and spiritual) healing. Several devotees who were suffering from various diseases used to visit them and were often instructed to take very weird medicines. The medicines would be as weird as boiling a bone in water and drinking it, applying a cat’s milk to an infected eye, and taking medicine which is contraindicated and may prove very fatal. It was not the medicine but the divine Shakti behind their words that brought the healing. While the Mahavatars healed people in their strange ways, they also brought wisdom to the afflicted devotees; they brought transformation. The healing was not only on the worldly plane but also on the spiritual plane.

The Cobra and the Cave: A Lesson Beyond Vedanta – Bhagavan Nityananda Leela

One particularly revealing incident from Bhagavan Nityananda’s time at the Kanheri Caves—now part of the Sanjay Gandhi National Park in Mumbai—showcases not only His healing grace but also His ability to strip away spiritual hypocrisy with piercing clarity.

The Kanheri Caves, a complex of over 100 ancient caves once used by monks for meditation and shelter during the monsoons, lay deep within a forested area. It was the 1930s, and during one of His stays in Mumbai, Bhagavan Nityananda chose to reside in one of these remote caves. My father, Raghunath Shenoy, would often go in search of Him and find Him seated in deep stillness within these serene, hidden grottos.

In a neighbouring cave resided a group of monks, disciples of a Guru who regularly delivered discourses on Vedanta. One day, during his lecture, the Guru spoke at length about the impermanence of the body. “The body,” he declared, “is but a temporary dwelling for the soul, an illusion—Mithya—and therefore of no real consequence. One must not cling to it or its afflictions.”

As fate would have it, later that very day, the Guru was bitten by a venomous cobra.

Agonised and terrified, the man screamed, the fear of death stripping away all philosophical pretence. His disciples, shaken to their core, turned to Bhagavan Nityananda for help.

Baba, ever calm, let out a chuckle and said, “Why are you so disturbed? Didn’t he just declare the body to be perishable and unworthy of concern? Let him now ignore it!”

The disciples, though embarrassed, pleaded earnestly with Baba to save their master.

Moved by their devotion, Baba relented. He simply instructed them to wash the bite with water from a nearby pond. Though sceptical—how could pond water counteract cobra venom?—They obeyed. Miraculously, the Guru’s pain subsided, and his life was saved.

That night, long after the forest had fallen silent, the humbled Guru quietly entered the cave where Bhagavan was staying. He prostrated before Baba, overcome with gratitude.

Baba looked at him and said gently but firmly:

“Why waste your time and that of your followers with hollow words? Without experiencing the Truth yourself, you pass on dry philosophy. Leave this hypocrisy. Go, seek the Truth first. Live it. Only then teach others. Go to Rishikesh. Do tapas. Know for yourself what cannot be spoken.”

The next morning, the Guru dissolved his small community of disciples and, without announcement or farewell, departed alone for the Himalayas to engage in deep spiritual practice.

The Burning Cot: Shri Gajanan Maharaj Reveals the Truth Behind Words

A remarkable Leela of Shri Gajanan Maharaj of Shegaon unfolded at the farm of Shri Krishnaji Patil, where Maharaj was residing at the time. One day, a large group of travellers arrived at the farm, led by a man named Shri Brahmagiri Maharaj. They introduced themselves to Krishnaji as disciples of Brahmagiri, who, they claimed, was a self-realised saint. “By the merit of your past lives,” they said, “this great Brahmagiri has come to your home. We have travelled on foot to many sacred places—Gangotri, Yamunotri, Hinglaj, Girnar, and Dakor—with him. We are ascetics of the highest order, well-versed in all the Vedas, and have renounced everything. Why then do you waste your time serving this madman?” they said, pointing dismissively toward Shri Gajanan Maharaj. “If you truly seek spiritual upliftment, attend our discourses instead.”

Krishnaji, being a humble host, offered them shelter without argument.

That evening, under the shade of a tree near Maharaj’s place, Brahmagiri began reciting from the Bhagavad Gita. He chose to speak on the profound verse “Nāinam chindanti śastrāṇi nāinam dahati pāvakaḥ”—”Weapons cannot cut the Self, nor can fire burn it.” Though the setting seemed spiritually charged, Brahmagiri’s words rang hollow. His delivery lacked depth, for he himself had not internalised the truths he recited. The townspeople listened politely but remained unmoved. Many quietly remarked, “There we heard philosophy—but here, in Shri Gajanan Maharaj, we see the very embodiment of it. There, words; here, the living Truth.”

Their candid words irritated the visiting ascetics, who were used to reverence, not doubt. At that moment, Shri Gajanan Maharaj was seated on a wooden cot, smoking from a chillum that His attendant Bhaskar was holding. A spark from the chillum accidentally fell onto the cot. Slowly, smoke began to rise. Soon, the entire cot was engulfed in flames.

Bhaskar, alarmed, pleaded with Maharaj to leave the burning cot, saying, “Maharaj, this is solid teak—it won’t extinguish without water!” But Maharaj remained unperturbed. With a glint in His eye, He said:

“Don’t bring water. Instead, call Brahmagiri Maharaj. He just spent an hour explaining how the soul is untouched by fire. Let him now demonstrate that knowledge. If he truly believes that the Self cannot be burned, let him sit with Me on this burning cot. Bhaskar, bring him here with due respect.”

Bhaskar, a sturdy and loyal devotee, immediately obeyed and approached Brahmagiri, who grew pale at the command. Trembling, he pleaded, “Please don’t take me there! I now see my mistake. I failed to recognise the greatness of Shri Gajanan Maharaj. I surrender.”

But Bhaskar, bound by duty, brought him forward.

As the flames rose higher, Shri Gajanan Maharaj calmly said, “Now, prove ‘Nāinam dahati pāvakaḥ’—that fire does not burn the true Self.”

Terrified, Brahmagiri fell at Maharaj’s feet and confessed, “I merely parroted scriptures without realisation. I mocked You in ignorance. Please forgive me!”

The people of Shegaon, deeply moved, begged Maharaj to step down from the flaming cot for their sake. Respecting their heartfelt plea, Maharaj finally rose—and in that very moment, the cot collapsed into ashes.

Brahmagiri, his pride shattered, prostrated fully before Maharaj.

Later that night, Shri Gajanan Maharaj gave him rare and compassionate instruction:

“Abandon all hypocrisy. An ascetic must renounce not only the world but also ego and pretence. Without self-realisation, one should not teach others. Mere learning of words, without living their essence, leads to the ruin of both speaker and listener. To protect our culture from decay, one must understand and live the spirit behind the scriptures—not just chant them.”

Brahmagiri listened in silence, transformed. Early the next morning, without meeting anyone, he and his disciples quietly left Shegaon.

Here, Shree Gajanan Maharaj cured Shri Brahmagiri Maharaj of his spiritual sickness. Although he had mastered the Bhagwat Geeta, he had not experienced the essence of it. Shree Gajanan Maharaj cured him by making him shed his ego and using scriptures only to earn his bread and butter.

The story of Manorama Shenoy

Once, the grandson of Manorama Shenoy fell gravely ill and had to be admitted to a hospital. Both Manorama and the child’s mother were deeply worried, as the condition appeared critical. Yet, Manorama held firm faith in her Sadguru, Bhagavan Nityananda. She had with her a small amount of Vibhuthi (sacred ash), which she gently applied to the forehead of her ailing grandson. Miraculously, the child’s condition began to improve, and he soon recovered.

In the neighbouring cot lay another child, also critically ill. The mother of that child had silently observed the swift and unexpected recovery of Manorama’s grandchild. Filled with hope, she approached Manorama and pleaded for help. With folded hands, she begged her to bless her own child with the same Vibhuthi that had healed Manorama’s grandson.

Manorama told her about Bhagavan Nityananda and the grace behind the miracle. The woman fell at her feet, desperately asking for the Vibhuthi. Unfortunately, Manorama had none left. Still, moved by compassion, she assured the grieving mother that she would try to obtain more.

The hospital was located in Dadar, and Manorama began reaching out to every devotee she knew in the area, but none had any Vibhuthi to spare. At last, she contacted Dr. Deodhar, a devoted follower of Bhagavan and a frequent visitor to Ganeshpuri. He confirmed that he had some Vibhuthi and promised to give it to her.

Overjoyed, Manorama felt relieved that she could offer some help. As she was preparing to hand over the Vibhuthi to the mother, something extraordinary occurred. Bhagavan Nityananda suddenly manifested before her, in a form, in a voice, unmistakable and fierce.

He rebuked her sternly:
“What are you doing? Do you have any sense? Are you trying to change destiny?”

Startled and shaken by the direct admonition, Manorama stopped. With great sorrow but complete surrender to Bhagavan’s will, she refrained from giving the Vibhuthi.

That very evening, the child in the next cot passed away.

Bhagavan Nityananda refused to interfere with divine will by giving life to one who was destined to die.

My cousin sister Geeta

My sister Geeta once suffered from a severe case of jaundice. The attending doctor urgently advised her parents to admit her to the hospital, stressing that she required full-time medical care. Instead, her parents turned to Bhagavan Nityananda, trusting completely in His guidance. Bhagavan recommended a rather unorthodox remedy: administering castor oil to cleanse her system.

Local well-wishers were alarmed and warned that giving castor oil to a child in such a fragile condition could prove fatal. But Geeta’s parents stood firm in their faith, choosing to follow their Guru’s word. The castor oil was given as instructed. To everyone’s astonishment, the next morning, Geeta expelled a long tapeworm. From that moment on, her condition began to improve, and in due course, she fully recovered from jaundice.

On another occasion, Geeta developed a large, painful boil on her leg that refused to heal despite all efforts. The pain and infection persisted, and nothing brought relief. In her distress, she approached Baba and explained her suffering.

Bhagavan listened and then gave her a simple yet profound instruction. He directed her to go to the riverbank where a particular plant grew. He told her to circumambulate the plant with folded hands, offering sincere prayers and asking the plant for healing. As guided, she plucked a leaf from that very plant, warmed it gently over a fire, and applied it to the boil.

Miraculously, within a few days, the boil began to subside and soon disappeared completely.

Fraudulent attendant and Shree Gajanan Maharaj

This passage from the Shri Gajanan Vijay Granth serves as a powerful allegory and moral lesson about humility, hypocrisy, and the nature of true saintliness. Here’s an elaboration of the key themes:

The Essence of True Devotion and the Nature of Saints

The metaphor of ordinary wood acquiring the fragrance of sandalwood or the earth being imbued with musk symbolises how individuals can benefit from the company of saints. Just as the scent is imparted to surrounding materials, saints elevate those around them through their spiritual presence and divine influence. However, the story reminds us that proximity to a saint does not inherently make someone saintly.

The distinction between pebbles and diamonds underscores that external proximity cannot change the inherent nature or spiritual worth of an individual. A pebble, even if found near a diamond, remains a pebble unless refined or transformed through intense effort and grace. Similarly, true spiritual growth demands sincerity, self-purification, and humility rather than superficial association or pretence.

Vithoba Ghatol: A Cautionary Tale

The story of Vithoba Ghatol serves as a caution against arrogance, hypocrisy, and self-aggrandisement. Vithoba’s outward display of devotion was a façade; he misused his association with Shri Gajanan Maharaj for personal gain and to bolster his ego. His claim of being indispensable to the saint reflects an inflated sense of self-importance, which contrasts sharply with the humility and surrender expected of a true devotee.

Shri Gajanan Maharaj’s actions, though seemingly harsh, demonstrate the corrective behaviour of a genuine saint. Just as a parent disciplines a wayward child for their betterment, saints often use strong measures to dispel illusions and prevent spiritual ruin. In this case, the punishment served as both a lesson for Vithoba and a message to others about the sanctity of a saint’s space and the need for genuine devotion.

Mr. Shanbaug, a Fraudulent Sadhu, and Bhagavan Nityananda

Mr. Shanbaug of Mumbai was a devoted follower of Bhagavan Nityananda and often visited Ganeshpuri for darshan. One day, a friend introduced him to a young monk who had recently settled in the neighbourhood. This monk had a commanding presence—dressed in ochre robes, with matted hair and a long beard. His authoritative speech and dignified manner gave him the perfect appearance of a holy man. Soon, he became widely known for his apparent dedication to social service among the poor. Impressed by both his demeanour and charitable work, Mr. Shanbaug began offering him generous donations.

On one occasion, Mr. Shanbaug invited the monk to accompany him to Ganeshpuri for Bhagavan’s darshan. After bathing in the sacred hot springs, they proceeded to the ashram. But the moment the monk appeared before Bhagavan, an extraordinary scene unfolded. Bhagavan’s expression turned fierce, and with thunderous authority, he rebuked the monk. What seemed like anger was in truth the blazing fire of divine protection—the wrath of the Antaryami, the knower of all hearts. Unable to withstand this revelation of truth, the monk was seized with fear. He fled from the ashram at once and soon disappeared from Mumbai, never to be seen again.

At first, Mr. Shanbaug was bewildered by Bhagavan’s response. But within a few days, the truth came to light: behind his pious appearance and public service, the so-called monk was engaged in exploiting and luring young girls. Bhagavan, in his omniscience, had exposed the fraud before all and protected the community from his deceit.

Thus, what appeared to be anger was in reality the compassionate intervention of the Sadguru. A true Master sees beyond appearances, destroys hypocrisy at its root, and acts only to safeguard the innocent and uplift the sincere. For devotees, this stands as a reminder that the Guru’s ways may sometimes seem harsh, but they are always born of boundless love and divine wisdom.

Chandu Mukin and the Kanholes

Chandu Mukin was a devoted follower of Shri Gajanan Maharaj. One summer afternoon, in the month of Jyeshtha, devotees were seated around Maharaj, offering him fruits, sugar balls, garlands, and sandalwood paste to cool his body, while gently fanning him. In the midst of this, Shri Gajanan Maharaj said that he did not wish for mangoes or other fruits, but desired instead two Kanholes that were kept in the earthen pitcher at Chandu’s house.

With folded hands, Chandu humbly replied that there were no Kanholes at his home, but if Maharaj so wished, fresh ones could be prepared at once. Maharaj, however, insisted that he did not want fresh Kanholes, but only those stale ones lying in the pitcher at Chandu’s house.

Perplexed, Chandu returned home and narrated Maharaj’s words to his wife. She recalled that Kanholes had indeed been prepared a month earlier, on Akshaya Tritiya, but insisted that they were all consumed the same day. And even if a few remained, by now they would have surely turned stale and hard. She offered to prepare fresh ones for Maharaj. But Chandu reminded her that Maharaj had specifically asked for the old ones, not new. “Swamiji cannot speak falsely,” he said gently. “Think carefully where you might have kept them.”

At this, she paused and suddenly remembered—yes, two Kanholes had indeed been placed in the earthen pitcher. She brought them out, and to their amazement, they were perfectly fresh, neither stale nor hardened by time. Overjoyed, Chandu carried them reverently back to Maharaj and offered them at his feet.

Madhav Hegde and the Hot Malpuva at Night

In the Ganeshpuri of earlier days, electricity was scarce. Evenings were lit by lanterns, Petromax lamps, or the faint glow of zero-watt bulbs. Darkness would settle by 7 p.m., and the day would come to a close. Yet, for devotees, the night often stretched on joyfully as they gathered around Bhagavan Nityananda under the glow of the Petromax lamps.

Among the regular visitors was Engineer Madhav Hegde, who came every weekend. At night, he would eagerly wait for the chance to massage Bhagavan’s feet, while listening with others to Bhagavan’s talks on various subjects. Often, these conversations went on till late into the night. Since dinner was taken early, Engineer Hegde would sometimes feel quite hungry while sitting there. He had a sweet tooth, and as the night grew longer, his mind would drift to thoughts of his favourite dishes.

One night, the craving for malpuva—soft pancakes soaked in hot sugar syrup—became strong. As soon as the thought arose in his heart, the all-knowing Bhagavan suddenly called out to him:
“See beneath the wooden bench. There is a steel box. Pull it out.”

In the dim light, Hegde crawled under the bench and brought out the box. When Bhagavan asked him to open it, he was stunned—inside were freshly prepared malpuvas, still hot, floating in fragrant syrup. The sweet aroma filled the night air. Bhagavan then asked him to distribute them among all present and partake himself.

Engineer Hegde was left in awe. How did Bhagavan know his secret desire? And how could piping hot malpuvas appear at such a late hour in the quiet village of Ganeshpuri, where there was no possibility of procuring them? It was yet another glimpse of Bhagavan’s omniscience and his boundless grace in fulfilling even the simplest longing of a devotee.

For Bhagavan, no desire of a devotee was ever too small. His compassion flowed equally in granting both worldly comforts and spiritual blessings—reminding all that the Sadguru’s grace touches every aspect of life, from the loftiest truths to the humblest needs.

Giving Moksha

At Chincholi, a town near Shegaon, lived a Brahmin named Madhao. He was over sixty, frail, and weak. His youth had been spent in the pursuit of material pleasures, with little thought of God. In time, fate took its toll—he lost his wife and children and was left alone in the twilight of his life. Filled with regret, he sold all his possessions and lamented that while he had been immersed in worldly pursuits, he had neglected the remembrance of the Almighty. With a heart heavy in repentance, he begged God’s pardon and prayed for release from the tragedy of his existence.

Seeking solace, Madhao came to Shri Gajanan Maharaj. He squatted at His doorstep, fasting and chanting the holy name of God. After a full day of his fast, Shri Gajanan spoke:
“What you are doing is not proper. Why did you not remember God earlier? It is like calling a doctor after the patient has died, or marrying in old age after wasting one’s youth in bachelorhood. Everything has its proper time; if missed, the effort bears no fruit. What use is digging a well when the house is already on fire? The family for whom you toiled in your good days has left you alone. You spent your years chasing what was transient, forgetting the one eternal Truth. Now you must bear the fruits of your actions. Be reasonable, do not be obstinate.”

Others, too, tried to dissuade him, but Madhao ignored them. He continued fasting and chanting “Narayan, Narayan.”

To awaken him, Shri Gajanan decided to teach a lesson. At midnight, when it was pitch dark and no one was nearby, He assumed the terrifying form of Yama, the God of Death, with wide gaping jaws, rushing upon Madhao as though to devour him. Startled, Madhao trembled with fear and fled in panic. Seeing his condition, Shri Gajanan resumed His usual form and called out:
“Is this your courage? Remember, you are the food of death, and it will swallow you just like this. What I have shown you is only a glimpse of Yamalok, from where no one can escape.”

Shree Yama,

Terrified, Madhao pleaded:
“Kindly save me from Yamalok. I do not even desire this life anymore. My last wish is that You send me to Vaikunth. I have already seen Yamalok once—please do not send me there again. I accept my sins, but if You will it, You can free me from them. Perhaps by some good fortune, I have reached Your feet, for one who meets a saint in this life cannot go to Yamalok.”

Shri Gajanan Maharaj said gently:
“Keep chanting the name of Narayan. Your death is near. If you still wish to live, tell me and I will extend your life span.”

But Madhao replied:
“I do not want to live anymore. This world is unreal—please do not let me get entangled again in its illusions.”

Moved by his surrender, Shri Gajanan Maharaj said:
“Tathastu! I grant you what you desire. You shall not be reborn on this earth.”

Thus, in that secret dialogue between devotee and Master—words too deep to fully describe—Madhao renounced all worldly attachments. Those around him thought it to be the effect of his fasting, but in truth, he attained the highest blessing. Madhao left his body at the feet of Shri Gajanan Maharaj and was freed forever from the cycle of birth and death.

Bhagavan Nityananda Granting Moksha to a Lady

When Bhagavan Nityananda resided at Kailash in Ganeshpuri, a lady from the village would come every evening at a fixed hour. With deep earnestness, she would prostrate fully at His Feet and plead, “O Deva! Please grant me Moksha.” Day after day, without fail, she repeated her request. Bhagavan, however, gave no outward response. To the onlookers and attendants, this was puzzling. They wondered: Why does she persist with the same prayer every day? And why does Bhagavan remain silent, not even acknowledging her words?

Beaten Rice and Jaggary

One late evening, Bhagavan suddenly called His attendant Appana and instructed:
“Go to the grocer, Shri Prabha, and bring beaten rice and jaggery.”

It was already late; the shops were closed. But Appana, carrying Bhagavan’s word, went to Prabha’s house and conveyed the message. Without hesitation, Prabha opened his shop, gathered the required items, and gave them to Appana, who promptly brought them back. Bhagavan then directed him to mix the beaten rice and jaggery and prepare a sweet dish.

Goda Poua

When it was ready, Bhagavan gave a strange instruction:
“Spread the sweet mixture on the floor in the shape of a human body, as though someone is lying down.”

Appana did as told, making the figure at the exact spot where the lady always prostrated. Bhagavan then said:
“Go and wake up the village children. Let them eat until nothing remains.”

The children were roused from their sleep and happily ate up the sweet figure until every bit was consumed. Bhagavan then asked Appana to clean the place thoroughly.

The next evening, as usual, the lady arrived. She prostrated at that very spot and once again prayed for liberation. But this time, she did not rise. Her life breath left her body there itself—at Bhagavan’s Feet. The Master, in His infinite compassion, had granted her the Moksha she had so ardently sought.

In the spiritual tradition, Annadan—the offering of food—is regarded as one of the highest acts of merit, capable of purifying lifetimes of karma and even paving the way for liberation. By preparing the sweet dish and offering it to the children on her behalf, Bhagavan performed this supreme act of charity in her name. It was His way of balancing her karmic accounts and freeing her soul. The outward ritual concealed the profound inner grace.

Thus, in His characteristic silence and mystery, Bhagavan Nityananda fulfilled the longing of a devotee, showing that Moksha is not achieved merely by words or outer acts, but by the boundless compassion of the Guru, who knows the right time, the right means, and the right way to grant it. The Guru’s ways may appear puzzling to the ordinary mind, but behind them lies the unfailing fulfilment of the devotee’s prayer.

Shri Gajanan Maharaj in Samadhi at Pimpalgaon

While Shri Gajanan Maharaj stayed in Shegaon, hundreds flocked daily for His darshan. As His fame spread far and wide, Maharaj—who wished to remain free of crowds—would often disappear into the forests for months, giving no clue of His whereabouts.

On one such journey, He reached Pimpalgaon, where in the forest stood a small temple of Lord Shiva. There, Shri Gajanan sat in Padmasana, absorbed in deep Samadhi. A stream flowed nearby, where cowherd boys would bring their cattle to drink water. Out of curiosity, they often visited the temple. To their astonishment, one day they found a radiant saint seated there, eyes closed, motionless like a statue.

The boys, who had never seen anyone like Him, began to wonder:
Perhaps He was too tired to move? Maybe He was hungry? Out of innocence, they placed bread before Him and tried to wake Him, but there was no response. Some thought He might be a ghost, but others argued, “A ghost could never remain near Lord Shiva’s temple.” Then another possibility struck them: “He must be a God from heaven!”

Filled with reverence, they decided to worship Him. They washed His feet, placed flowers on His head, and offered Him bread and onions as Naivedya. Then, with simple devotion, they sat together singing bhajans. Immersed in this divine atmosphere, they forgot the passage of time. Only when darkness fell did they remember their cattle and hurried home, narrating the incident to their elders.

The next morning, curious villagers came to the temple. They, too, found the saint seated exactly as before, untouched by the food or flowers. Some declared, “He must be a great yogi.” Others whispered, “Perhaps it is Lord Shiva Himself, who has emerged from the Lingam to bless us.” All agreed on one thing: He was absorbed in Samadhi and must not be disturbed. They recalled tales of saints like Jalandhar in Bengal, who had remained in Samadhi for twelve years.

With great reverence, they placed Him in a palanquin and carried Him in procession to Pimpalgaon, showering gulal and flowers along the way. At the temple of Lord Hanuman, He was respectfully placed on a raised seat. That entire day passed, yet the yogi did not emerge from His trance.

The next morning, the villagers resolved to sit in prayer and observe a complete fast until the saint opened His eyes. Moved by their collective devotion, Shri Gajanan immediately came out of His Samadhi. The villagers, overjoyed, prostrated before Him, offered sweets and food, and celebrated the fortune of having witnessed such a divine being in their midst.

Bhagavan Nityananda Going into Samadhi

When Bhagavan Nityananda was in Karnataka, devotees naturally flocked to Him wherever He went. His very presence was magnetic—hundreds gathered around Him, eager to serve, listen, or simply sit in the radiance of His silence.

On one such occasion, while staying in the house of a devotee, Bhagavan suddenly slipped into a deep state of Samadhi. At first, the devotees thought this was nothing unusual, for Bhagavan often entered such states. But this time, the hours passed, and He did not stir. By evening, concern began to grow.

They checked His body—it was warm to the touch, yet there was no movement, no sign of breathing. To be sure, they placed a wisp of cotton near His nose, expecting it to flutter with breath. But it remained still. The devotees were thrown into confusion. Was Bhagavan alive, or had He left His body?

Night fell, and with great anxiety, they kept vigil. By morning, He was still motionless, seated as before in perfect stillness. Once again, they tried every means of testing, but there was no outward sign of life. Many devotees began to weep, convinced that Bhagavan had cast off His mortal frame. They whispered among themselves that His last rites should be performed.

But amidst the confusion, one steadfast devotee, Smt. Krishnabai stood firm. With unwavering faith, she declared:
“No, He is not dead. This is not the end. We must wait.”

She refused to allow anyone to act rashly and herself kept constant vigil, guarding and serving Bhagavan’s body with the devotion of a mother.

Three long days passed in this tense state. Then, on the third day, a faint stirring was seen. Bhagavan’s chest rose softly; the rhythm of breath returned. Slowly, He opened His eyes and came back into the waking state.

Overcome with relief, Krishnabai broke down in tears, both anguished and joyous. With childlike frankness she pleaded, “Why did You put us through such agony? Why this cruel joke on Your devotees?”

Bhagavan only smiled, His face glowing with serenity. He said:
“This One had decided to leave the body. But the Rishis of the higher planes, the Rishi Mandal, did not give Their permission. Much work still remains for ‘This One’.”

In that simple statement, Bhagavan revealed the mystery of His being—that His presence on earth was not bound by His own will alone, but was part of a greater cosmic purpose ordained by the sages and the divine order. For His devotees, it was a powerful reminder that the life of a saint is never ordinary; it is guided and governed by forces beyond human comprehension.

Compassion to even those who harm

The power of true Yogis and Avadhootas is illustrated when they remain unmoved by insults, tests, and physical harm while radiating divine compassion. It also reflects how society, blinded by pride and rational scepticism, often fails to recognise the presence of saints until faced with undeniable proof of their spiritual strength.

The Scepticism of the Patil Brothers

Hari, having recognised the greatness of Shri Gajanan Maharaj, began behaving respectfully towards him. This transformation did not sit well with his brothers, who saw it as a weakness. Coming from a family of Patils—who held authority in the village—they believed it was beneath them to bow before a seemingly “mad” and naked ascetic. Their reaction reflects a common tendency in human nature: the fear of losing control and status when confronted with a power greater than worldly authority.

They saw Gajanan Maharaj’s growing recognition as a threat, not only to their status but to the very order of the village. To them, the rise of a saint without their approval was dangerous—what if people were being misled? This logic, though flawed, had historical precedence. They cited how Saint Tukaram had to prove his self-control with the sugarcane incident and how Dnyaneshwar was accepted only after making a buffalo recite the Vedas. Just as gold must pass an acid test, they believed that Gajanan Maharaj must be tested before being acknowledged as a true saint.

The Harsh Test: Beating with Sugarcanes

Acting upon their belief, the brothers arrived at the temple with sugarcanes, challenging Shri Gajanan Maharaj with an absurd condition:
“We will beat you with these sugarcanes, and if your body shows no marks, we will accept you as a Yogi.”

This demand stemmed from arrogance and ignorance. A saint need not prove his greatness, yet the human mind, ruled by doubt and pride, always seeks proof of the divine in material terms.

Gajanan Maharaj, however, remained indifferent, treating their words like a father dismissing the prattle of children. But his silence was misinterpreted—one brother assumed he was scared, while another took it as silent consent. Without hesitation, they began their test, striking him mercilessly as one would beat grain bundles to extract the seeds.

The Witness: Bhaskar’s Plea for Compassion

Among the onlookers, only Bhaskar had the wisdom and kindness to protest. He reminded them that true bravery lies in fighting powerful enemies, not in harming an innocent man. Comparing their actions to great legends, he said:
“A true warrior attacks tigers, not insects. Hanuman burnt Lanka but never harmed the weak.”

His words, however, fell on deaf ears, as their arrogance blinded them to reason. The brothers continued beating Gajanan Maharaj, oblivious to their own ignorance.

The Miracle: Unaffected by Violence, Giving Sweetness in Return

Despite the continuous blows, not a single mark appeared on Shri Gajanan Maharaj’s body. This astonished the brothers, shaking their belief that he was an ordinary man. Seeing this, fear replaced arrogance, and their hearts softened. They immediately prostrated before him, acknowledging that he was indeed a real Yogi.

Instead of rebuking them, Maharaj responded with divine compassion. With a smile, he said:
“O boys, your hands must be aching from beating me. Let me refresh you with sugarcane juice.”

He then picked up the very sugarcanes they had used to strike him and, without any machine, squeezed juice from them with his bare hands, offering it to the same boys who had beaten him. This act was not just miraculous—it was symbolic. He returned their violence with sweetness, demonstrating that a true saint harbours no resentment.

Bhagavan Nityananda was made to eat a poisoned tobacco leaf.

In the life of Shri Gajanan Maharaj of Shegaon, there is the well-known incident of a police constable who once struck Maharaj with his baton. Maharaj, immersed in his own divine state, remained utterly unaffected, but the constable soon collapsed and died. This incident deeply shook the onlookers, for it revealed how the one who tried to harm a saint only courted his own downfall. Maharaj’s radiance was beyond the reach of worldly force.

Bhagavan Nityananda and Mantrik Alva

A strikingly similar episode occurred in the life of Bhagavan Nityananda during His early years in Manjeshwar.

At that time, there lived in the town a mantrik named Alva, widely known for using occult practices. Villagers would approach him to ward off misfortunes and solve personal problems. However, when Bhagavan Nityananda arrived in Manjeshwar, people began turning to Him instead. They experienced that Bhagavan’s mere presence brought peace and resolution to their difficulties. Naturally, Alva’s influence declined, and jealousy consumed him.

One day, Bhagavan was invited to a wedding in Manjeshwar. As soon as He entered the marriage hall, the host respectfully offered Him a chair. Instantly, all attention turned toward Bhagavan, for His youthful radiance and divine aura drew everyone’s heart. Alva, who was also present, seethed with anger at being ignored. His pride could not tolerate the sight of the villagers’ devotion shifting away from him.

In a fit of arrogance, he approached Bhagavan and sneered:

“These people are fools. They think you have divine powers. If that is true, prove it now.”

He then offered Bhagavan a large tobacco leaf. Unknown to others, Alva had invoked an evil spirit into the leaf to make it fatally poisonous. With a mischievous smile, he waited for Bhagavan to suffer.

Tobacco Leaf

But Bhagavan, who was still a young boy outwardly, simply laughed. With utter fearlessness, He accepted the leaf and began chewing it calmly, as though it were ordinary food. To the astonishment of the gathering, nothing happened to Him. Instead, something extraordinary occurred: Alva’s own body began reacting. His stomach started bloating painfully, swelling as though ready to burst. Writhing in agony, he fell to the floor, thrashing his arms and legs. The very destructive power he had intended for Bhagavan had turned back upon himself.

He was rushed to the hospital, but his suffering only increased, and before long, Alva died.

Both these incidents — the constable who struck Shri Gajanan Maharaj and the mantrik Alva who challenged Bhagavan Nityananda — highlight the same eternal truth:

• Saints are untouched by malice or violence.

• Any harm intended toward them rebounds upon the one who generates it.

• This is not because the saint “curses” the person, but because their lives are aligned with the Divine Law. To oppose such purity is to collide with Truth itself — and Truth alone prevails.

For the devotee, these leelas are reminders of the inviolable protection surrounding saints, and the futility of jealousy or aggression toward them. Where saints walk, falsehood and wickedness must ultimately perish.

The Chitshakti’s Action When a Saint is Harmed

In the year Shaka 1816 (1894 CE), an incident took place at Balapur that revealed how the Chitshakti (Divine Consciousness) protects saints and delivers justice when they are wronged.

On that day, Shri Gajanan Maharaj was sitting in the veranda of Sukhlal Bansilal’s house, completely unclothed, lost in divine bliss. His serene presence radiated an aura of detachment, beyond the bonds of shame or worldly identity. For Maharaj, who was ever-absorbed in the Self, the body was but a garment, and nakedness symbolised perfect renunciation.

Passersby on the busy market road stopped with reverence, folding their hands and bowing before Maharaj. They recognised the radiance of divinity in Him. But not all eyes see the truth—some, blinded by ignorance, mistake light for darkness.

The Constable’s Arrogance

At that time, a police constable named Narayan Asraji came by. Instead of perceiving holiness, his vision was clouded by ego and arrogance. He mistook Maharaj’s divine nakedness for indecency.

Angrily, he shouted:

“This naked fellow is no saint! He is just a fraud, sitting here to deceive people. Such men should not be spared!”

His anger grew, and forgetting both humanity and dharma, he began to hurl abuses at Shri Gajanan Maharaj. Not satisfied with words, he raised the cane in his hand and began to whip Maharaj mercilessly. Red marks appeared on Maharaj’s tender body with every strike.

Yet, the saint sat in silence, calm and unmoved, His face reflecting neither anger nor pain. For Maharaj, who had transcended the body, the blows of the cane were no different from the wind.

But the Chitshakti—the universal divine power that guards saints—was silently recording every act.

The Warning Ignored

Among the onlookers was Shri Hundivala, who was deeply distressed by the constable’s cruelty. He stepped forward and pleaded:

“Brother, stop this at once! You do not know what you are doing. Saints are protected directly by God. To harm them is to bring destruction upon yourself. See how His body is marked by your cane! Withdraw your hand before it is too late. If you have unknowingly sinned, beg His pardon now. God may still forgive.”

But arrogance had deafened Asraji. He sneered and replied:

“Why should I beg forgiveness? Do you think this naked man is a saint? He is just a fraud. The curse of a crow never kills the animals, and likewise, nothing will happen to me. If God thinks it unjust for me to punish such a man, then that God Himself must be unjust!”

Thus, blinded by pride and disbelief, Asraji not only insulted the saint but also mocked God’s justice.

The Action of Chitshakti

But divine law is inexorable. Saints may remain silent, but the Chitshakti—the all-pervading conscious energy—acts on their behalf. The balance of the universe does not tolerate harm to those who live in union with God.

Within a fortnight, the prophecy uttered by Hundivala was fulfilled. Constable Narayan Asraji, along with his close relatives, met an untimely death. His arrogance, disbelief, and violence towards a saint had invited his downfall.

A strikingly similar episode occurred in the life of Bhagavan Nityananda during His early years in Manjeshwar, in case of Alva as mentioned above.

The Inner Teaching

These incidents — the constable who struck Shri Gajanan Maharaj and the mantrik Alva who challenged Bhagavan Nityananda — highlight the same eternal truth:

• Saints are untouched by malice or violence.

• Any harm intended toward them rebounds upon the one who generates it.

• This is not because the saint “curses” the person, but because their lives are aligned with the Divine Law. To oppose such purity is to collide with Truth itself — and Truth alone prevails.

For the devotee, these leelas are reminders of the inviolable protection surrounding saints, and the futility of jealousy or aggression toward them. Where saints walk, falsehood and wickedness must ultimately perish.

Spiritual Essence

This incident carries a timeless message:

• Saints, though appearing human, are embodiments of divine consciousness. To insult or harm them is not an attack on a person, but on the very divinity that sustains the universe.
• Saints themselves neither curse nor retaliate, for they are beyond anger and ego. But the Chitshakti, the divine energy that upholds dharma, ensures that balance is restored.
• Before passing judgment on a saint, one must exercise patience and humility. The truth of their greatness is not always immediately visible.
• Arrogance blinds one to divinity, while humility opens the heart to grace.

Thus, the death of the constable was not an act of vengeance by Maharaj, but a natural consequence of violating the sacred law of respecting the saintly.

This story reminds us of a central teaching: Approach saints with reverence, patience, and humility, for in them resides the living presence of God. To serve them is to serve God, and to harm them is to invite ruin.

Legal Relief

Khandu Patil, the head of the village, found himself entangled in a conflict with Marya Mahar, a subordinate who refused to obey his orders due to his allegiance to the Deshmukhs. The simple matter of delivering a government document escalated into a power struggle, highlighting the tensions between different factions in the village. Patil, angered by Marya’s blatant insubordination and disrespect, lost control and struck him with a stick. This single act, though impulsive, led to severe consequences. The Deshmukhs, who had long harboured animosity towards the Patils, seized the opportunity to turn this incident into a legal battle, ensuring that Patil would face arrest and public humiliation.

The situation rapidly worsened, and the news of Patil’s impending arrest spread like wildfire. In that moment of despair, he realised that no worldly power could protect him. His pride and dignity, which he valued above all else, were at stake. Overcome with fear and shame, he turned to Shri Gajanan Maharaj, surrendering himself completely at His feet. He wept, acknowledging his mistake but lamenting the way his adversaries had magnified the issue for their own gain. In his anguish, he even pleaded for death rather than facing the humiliation of arrest, comparing his situation to that of Draupadi, whose honour was at stake when the Kauravas tried to disrobe her.

Shri Gajanan Maharaj, ever the embodiment of compassion and wisdom, comforted Khandu Patil with divine assurance. He explained that such conflicts arise from selfishness and lack of spiritual vision. He drew a parallel between the Patil-Deshmukh rivalry and the great enmity between the Kauravas and the Pandavas, emphasising that truth always prevails. He assured Patil that he need not fear, as all attempts to arrest him would be in vain. True to His words, the legal proceedings concluded in Patil’s favour, and he was declared innocent. The predictions of saints never go unfulfilled, for their words are spoken from a plane of absolute truth.

This miraculous turn of events deepened the faith of Khandu Patil and his family in Shri Gajanan Maharaj. They realised that beyond worldly power and influence, true refuge lies in the grace of a realised saint. Just as nectar attracts all beings, the divine presence of Shri Gajanan Maharaj became an eternal source of strength and guidance for them.

Shri Sanjeevi Prabhu’s Husband Saved from Legal Action

Smt. Sanjeevi Laxman Prabhu was in deep turmoil. Her husband, Shri Laxman Prabhu, was caught in a civil case, falsely accused and summoned repeatedly to court. Yet, out of wounded pride and a sense of injustice, he had refused to appear. After missing three hearings, the judge had warned that one last chance would be given—failing which, a warrant would be issued for his arrest.

At this most critical moment, instead of preparing to appear in court, Shri Laxman deliberately left for his native place, almost ensuring that the warrant would follow. For Sanjeevi, the thought of her husband being branded a defaulter and going to jail was unbearable. In despair, she turned to her only refuge—Bhagavan Nityananda of Ganeshpuri. With her children, she rushed to the Ashram, her heart heavy with fear yet clinging to hope.

To her surprise, Bhagavan, who would normally enquire about the welfare of His devotees, spoke of everything except the matter burning in her heart. Out of reverence, she could not raise the issue herself, as it was a devotee’s etiquette never to speak unless the Master permitted. All through the day she waited anxiously, but Bhagavan remained silent about her plight.

By evening, when her hope was nearly gone, Bhagavan suddenly called her and said with authority: “Go home immediately.” His words carried such finality that there was no room for her to speak further. Obedient but heavy-hearted, she packed with her children and hurried to the station. By then, the last train to Mumbai should have already departed, but miraculously, it was still waiting. Almost as if time itself had been held back by Bhagavan’s will, the family boarded the train.

Through the night, Sanjeevi worried, unable to sleep. At dawn, she was awakened by the honking of a car. To her astonishment, it was her husband. He had not only returned but had also appeared in court! And then came the most extraordinary revelation—when Shri Laxman stood before the judge, something unheard of occurred. The judge, instead of reprimanding him for his absence, respectfully offered him a chair and even called for tea. The matter was settled quickly, with only a token compensation ordered, and he was let off with dignity.

It was only then that Sanjeevi understood the depth of Bhagavan’s silence. Without her speaking a word, He had known the burden in her heart. Without outward assurance, He had already set the course of events. His silence was not neglect—it was the highest form of intervention, showing His omniscience and His unseen hand in every detail.

For Sanjeevi, this was the unmistakable stamp of Bhagavan’s grace: the Guru may appear silent, but His silence resounds louder than words, for He is already working to dissolve the devotee’s troubles before they can even be spoken.

Extension of life

Bhaskar gets an extension of life

The celebration of Das Navami had been most satisfying, but fate had something else in store for Bhaskar. He was bitten by a rabid dog, and people feared he too would succumb to the disease. Despite receiving all possible treatments, some suggested that he be taken to a doctor. However, Bhaskar firmly refused, saying, “Shri Gajanan Maharaj is my real doctor. Take me to Him at once.”

Accordingly, Bhaskar was brought before Shri Gajanan Maharaj, and Balabhau narrated the entire incident. Maharaj listened with a smile and then said,

“No one can escape the consequences of murder, enmity, or debt. This Bhaskar once removed the wickedness of Shukhlal’s cow in Shegaon, but that very wickedness has now returned in the form of this dog. He had selfishly pleaded with me to purify the cow, thinking only of the milk he would receive. You enjoyed drinking her milk, Bhaskar—so why do you lament this bite now? Tell me honestly, do you wish to live? This dog bite is merely an excuse; your time in this world is coming to an end. If you truly desire to stay longer, I can intervene—but know that it will only prolong the cycle of give and take in this illusory world. Speak quickly, for such an opportunity will not come again.”

With folded hands, Bhaskar replied humbly, “Maharaj, I am but a child under Your care. You alone know what is best for me. Shri Tukaram has said that only a mother truly understands what is good for her child. I am Your child—why should I make any requests? You are the ocean of all knowledge.”

Hearing these words, Shri Gajanan Maharaj was pleased, for truth always brings joy to those who live by it. Some devotees, deeply moved, pleaded with Maharaj to save Bhaskar, calling him one of His most devoted disciples.

Maharaj gently replied, “My dear ones, it is your ignorance that makes you speak so. Life and death themselves are unreal. No one is truly born, and no one truly dies. The wise have always taught that the knowledge of the Supreme Self alone can reveal this illusion. One cannot be freed from the cycle of birth and death without exhausting the effects of past deeds. A soul takes birth to suffer the consequences of past actions, only to perform new actions and be reborn yet again. How long will this cycle continue?

Bhaskar has now completed his journey. He has exhausted the karma of his past life and is ready to attain Moksha, merging into the Supreme. Do not obstruct his path; let him go. It is rare to find a devotee like him. Know that the dog that bit him was his enemy from a previous birth, and the karmic debt between them is now settled. However, if Bhaskar holds any resentment over this bite, he will be forced to take birth again to seek revenge. As of today, his past enmity has been erased, and he is free from its effects.

He has only two months of life remaining, and I will protect him from the effects of the dog bite during this time. If I do not, he will have to take birth again and live for those two months.”

The celebration of Das Navami had been most satisfying, but fate had something else in store for Bhaskar. He was bitten by a rabid dog, and people feared he too would succumb to the disease. Despite receiving all possible treatments, some suggested that he be taken to a doctor. However, Bhaskar firmly refused, saying, “Shri Gajanan Maharaj is my real doctor. Take me to Him at once.”

Accordingly, Bhaskar was brought before Shri Gajanan Maharaj, and Balabhau narrated the entire incident. Maharaj listened with a smile and then said,

“No one can escape the consequences of murder, enmity, or debt. This Bhaskar once removed the wickedness of Shukhlal’s cow in Shegaon, but that very wickedness has now returned in the form of this dog. He had selfishly pleaded with me to purify the cow, thinking only of the milk he would receive. You enjoyed drinking her milk, Bhaskar—so why do you lament this bite now? Tell me honestly, do you wish to live? This dog bite is merely an excuse; your time in this world is coming to an end. If you truly desire to stay longer, I can intervene—but know that it will only prolong the cycle of give and take in this illusory world. Speak quickly, for such an opportunity will not come again.”

With folded hands, Bhaskar replied humbly, “Maharaj, I am but a child under Your care. You alone know what is best for me. Shri Tukaram has said that only a mother truly understands what is good for her child. I am Your child—why should I make any requests? You are the ocean of all knowledge.”

Hearing these words, Shri Gajanan Maharaj was pleased, for truth always brings joy to those who live by it. Some devotees, deeply moved, pleaded with Maharaj to save Bhaskar, calling him one of His most devoted disciples.

Maharaj gently replied, “My dear ones, it is your ignorance that makes you speak so. Life and death themselves are unreal. No one is truly born, and no one truly dies. The wise have always taught that the knowledge of the Supreme Self alone can reveal this illusion. One cannot be freed from the cycle of birth and death without exhausting the effects of past deeds. A soul takes birth to suffer the consequences of past actions, only to perform new actions and be reborn yet again. How long will this cycle continue?

Bhaskar has now completed his journey. He has exhausted the karma of his past life and is ready to attain Moksha, merging into the Supreme. Do not obstruct his path; let him go. It is rare to find a devotee like him. Know that the dog that bit him was his enemy from a previous birth, and the karmic debt between them is now settled. However, if Bhaskar holds any resentment over this bite, he will be forced to take birth again to seek revenge. As of today, his past enmity has been erased, and he is free from its effects.

He has only two months of life remaining, and I will protect him from the effects of the dog bite during this time. If I do not, he will have to take birth again and live for those two months.”

After the Hanuman Jayanti celebrations at Adgaon, the prasad of ‘Kala’ was distributed, and the day of Panchami dawned. That morning, Shri Gajanan Maharaj said to Bhaskar,

“Bhaskar, your departure is scheduled for today. Sit facing east in the Padmasana posture. Steady your mind and focus on Almighty Hari. The time of your departure is near—prepare yourself!”

Turning to the gathered devotees, He instructed,

“Chant ‘Vithal, Vithal, Narayan’ loudly. This brother of yours is going to Vaikuntha today. Worship him by offering flowers and Bukka.”

Bhaskar, following His Guru’s command, sat in Padmasana, fixed his gaze on the tip of his nose, and surrendered completely to the Almighty. Devotees continued offering Puja, while Shri Gajanan Maharaj looked on with a serene smile. Bhajans and the chanting of holy verses filled the air.

At noon, Shri Gajanan Maharaj suddenly proclaimed, “Har! Har!” and, at that very moment, Bhaskar’s soul departed for Vaikuntha. Only those blessed by saints attain such an exalted state.

When the devotees asked about Bhaskar’s final rites, Shri Gajanan Maharaj directed them to bury him near the Shiva-Parvati temple. A palanquin, adorned with banana leaves, was prepared. Bhaskar’s body was placed in it and carried in a solemn procession, with devotees singing bhajans.

Upon reaching the Dwarkeshwar temple, the sacred rites of Samadhi were performed. Grief-stricken devotees wept, mourning the loss of one of Shri Gajanan Maharaj’s greatest disciples.

Shree Sitaram Shenoy Gets an Extension of Life

The story of Shree Sitaram Shenoy stands as a shining testimony to the boundless compassion and power of Bhagavan Nityananda. Sitaram suffered a massive heart attack, so severe that his doctors gave up all hope of his survival. They declared that he would not live long, and even a few steps of walking might cost him his life. His family, torn between despair and faith, brought him to Ganeshpuri on a stretcher, seeking the refuge of Bhagavan’s grace.

When the stretcher was placed before Bhagavan, He looked at Sitaram with infinite compassion and commanded him to rise. Sitaram tried, but his body was so frail that he could not lift himself. Bhagavan then gently nudged his hip, and in that instant, a surge of Shakti coursed through his body. To everyone’s astonishment, Sitaram stood up, his weakness transformed into newfound strength. Bhagavan, with His usual simplicity, shared the very cup of coffee He was drinking and gave it to Sitaram to sip. That coffee, sanctified by the Guru’s touch, became a life-restoring elixir.

Sitaram stayed in Ganeshpuri for a few days under Bhagavan’s watchful gaze. Though his family remained anxious and wished to accompany him constantly, Bhagavan reassured them and asked them to return to Mumbai, while Sitaram himself remained in His care.

Finally, when the time came for Sitaram to return home, his relatives arranged for a car to take him comfortably back to Mumbai. But Bhagavan, in His mysterious way, refused the arrangement. Instead, He instructed that Sitaram must travel by ordinary bus and train, like any healthy man. It seemed impossible, even dangerous, to imagine a heart patient, declared unfit to walk, undertaking such a journey on his own. Yet, Bhagavan’s will was firm, and Sitaram obeyed.

What followed was nothing short of miraculous. From Ganeshpuri, he boarded an old rickety bus and endured the jolting ride all the way to Thane. From there, he crossed the crowded railway bridge to reach the platform, boarded a suburban train, and alighted at Sandhurst Road. His journey did not end there—he climbed three full flights of stairs at the Aram Building and walked into his home, unaided. This was the very man whose doctors had pronounced him incapable of surviving even a short walk!

By the sheer grace of Bhagavan, Sitaram not only made that incredible journey but went on to live another ten full years. Each of those years was a silent proclamation of the truth that the Guru is beyond the laws of medicine and mortality, and that where human effort ends, divine grace begins.

For his family and all who witnessed this miracle, Sitaram’s life extension became a living reminder of Bhagavan’s unfathomable compassion—the power of the Guru to rewrite destiny itself.

Control Over Nature

Zyam Singh organised a grand feast in honour of Shri Gajanan Maharaj’s visit, transforming the village of Mundgaon into a second Paithan. Just as Saint Eknath had once graced Paithan, Shri Gajanan Maharaj’s presence filled Mundgaon with spiritual fervour. Bhajan groups from various places gathered to sing the glories of the Divine, while cooks prepared food on a large scale.

As the preparations were nearing completion, Shri Gajanan Maharaj turned to Zyam Singh and said, “Today is Chaturdashi, an empty Tithi by nature. It would be more auspicious to feed everyone tomorrow, on Purnima.”

Zyam Singh, however, was concerned. “Maharaj, the food is almost ready, and people have already gathered to partake in the prasad.”

Shri Gajanan Maharaj smiled and replied, “What you say is true in your own way, but it does not align with the will of the Almighty. This food will go to waste. You householders always wish for things to unfold as per your desires, but that is not how nature works.”

Despite his words, the people sat in rows, ready to be served. Suddenly, the sky darkened, and storm clouds gathered. Within moments, heavy rain began to pour, accompanied by fierce winds and roaring thunder. Lightning streaked across the sky, and trees were uprooted by the storm’s force. Water spread everywhere, flooding the feast area and spoiling all the food.

Shaken by the unexpected storm, Zyam Singh turned to Shri Gajanan Maharaj in distress. “Maharaj, the people are deeply disappointed. This is not even the rainy season, yet these untimely rains have destroyed everything. If such rains continue tomorrow, the crops may be ruined, and people will mock me, saying this is the fruit of Zyam Singh’s karma.”

Shri Gajanan Maharaj reassured him with a calm smile. “Do not worry. Tomorrow, there will be no such disturbance.”

Then, with a mere glance toward the sky, he willed the storm to cease. Instantly, the clouds dispersed, and bright sunlight shone over Mundgaon. Such was the divine command of Shri Gajanan Maharaj over nature itself.

The next day, as promised, the weather remained clear, and Zyam Singh successfully held a bhandara, feeding all the villagers. This sacred tradition continues in Mundgaon to this day. Overwhelmed by Shri Gajanan Maharaj’s grace, Zyam Singh surrendered all his estate at the feet of the great saint.

Getting a Job by the Grace of Shri Gajanan Maharaj

When Shri Gajanan Maharaj was residing at Shegaon, a devout Brahmin named Kashinath

 Garde journeyed from Khamgaon to seek His darshan. Kashinath was a man of faith, well-read in scriptures, and his father had often written about the qualities of a Jeevan Mukta—one who has attained liberation while still in the body.

As soon as he came before Shri Gajanan Maharaj, Kashinath felt a surge of joy and reverence. Observing the saint, he was convinced that Maharaj embodied every mark of a Jeevan Mukta, just as described by his father. His heart overflowed with gratitude for the rare opportunity to behold such a divine being. Inwardly he thought how blessed he was to have come to Shegaon and receive this sacred vision.

At that very moment, Shri Gajanan Maharaj, who needed no words to understand the thoughts and destiny of devotees, gave him a gentle but firm push with His elbow and said:

“Go, your desire is fulfilled. The postman is waiting for you with the telegram.”

Kashinath was startled. He had not come with any personal request, nor had he uttered a word about his aspirations. The saint’s cryptic words left him confused. He wondered—what desire? What telegram? Yet, in Maharaj’s presence, he felt no courage to question or seek clarification. He could only bow deeply with folded hands, touch his head to the ground in reverence, and return silently to Khamgaon.

To his utter amazement, as soon as he reached his home, he saw the village postman waiting right at his doorstep. The postman handed him a telegram. With trembling hands, Kashinath opened it and read the message—it was the official news of his promotion as Munsif (judge) with a posting at Morshi.

In that instant, Maharaj’s mysterious gesture—the elbow push—and His seemingly casual words flashed in his mind. The saint had known everything beforehand, even before the telegram had reached. Overcome with awe and reverence, Kashinath realised the unfathomable power of Shri Gajanan Maharaj, whose grace silently fulfills the unspoken desires of devotees.

This incident became a lifelong reminder for Kashinath—and for all devotees—that the Sadguru knows the heart of every seeker and, without being asked, grants what is destined and beneficial.

Shri Madhav Hegde finds a job in a strange way

Shri Madhav Hegde turned to Baba for guidance—this time, in search of employment. True to his enigmatic ways, Bhagavan gave him an unusual instruction: “Put on your suit and walk up and down Sir Pherozshah Mehta Road from 10 AM to 5 PM every day.”

Though perplexed, Madhav obeyed Baba’s command without question. For several days, he walked that busy street in his formal suit, drawing the occasional curious glance. Then one day, a British gentleman, Mr. J. H. Brown, who had observed Madhav’s routine, stopped him and asked, “I see you every day walking up and down this road in a suit from morning till evening. What are you doing?”

Madhav replied earnestly, “I’m looking for a job.”

The man burst into laughter. “And you think you’ll find a job by walking around like this?”

Without taking offence, Madhav calmly replied, “I am doing this because my Guru told me to. He said I would find a job this way. I have complete faith in Him.”

Intrigued by the young man’s conviction, Mr. Brown asked about his background. Madhav told him about his engineering training in London and his work experience there.

As fate—or rather, Guru’s grace—would have it, Mr. Brown was, in fact, looking to hire someone with Madhav’s qualifications. He told him to visit his office in the Laxmi Building, which happened to be on the very same road.

Excited and filled with gratitude, Madhav made his way to the building, which also housed the office of the prominent firm, Marcopolo. What had begun as an unconventional job hunt turned out to be a divine orchestration—proof yet again of the mysterious and compassionate ways in which Bhagavan Nityananda guided his devotees.

Shri Madhav Hegde entered the office. Soon, Mr. Brown arrived and invited him into his cabin. After reviewing Madhav’s credentials, he said, “If you’re ready to travel to Calcutta within the next couple of days, the job is yours.”

Without hesitation, Madhav agreed. Mr. Brown handed him an appointment letter offering a respectable salary and informed him that he could be called upon at any moment to board the ship to Calcutta.

Clutching the envelope, Madhav descended the stairs, his heart brimming with gratitude for his Guru. It felt almost surreal—what had seemed like an absurd instruction to walk the street in a suit had indeed led him straight to employment. Overwhelmed with reverence, he resolved to visit Ganeshpuri at once.

The next morning, he set off for Ganeshpuri to share the good news with Baba. But as he neared Vaikuntha Ashram, he saw Baba running toward him. From a distance, Baba called out, “Go back! Go back immediately if you don’t want to miss the ship!”

Startled and confused, Madhav offered pranams from afar and immediately turned back toward Mumbai. As he sat in the train, he pondered Baba’s words. According to his understanding, the ship wasn’t expected to sail for another two days. Why then had Baba urged such urgency?

Upon reaching his home, he was surprised to see a man in a white uniform waiting at the doorstep. The man handed him an envelope containing a ticket to Calcutta. “The ship is ready to sail tonight,” he said. “If you wish to take up the job, you must board it without delay.”

Relieved and awestruck, Madhav was once again reminded of his Guru’s boundless grace. Baba’s divine foresight had saved him from missing this crucial opportunity. He recalled Baba’s words: “Guru has Kurma Drishti.”

Yes—the tortoise gaze. Like a mother turtle that lays her eggs on the shore and returns to the sea, yet continues to watch over them with unwavering love from afar, so too does the Guru silently nurture and guide the disciple with invisible care. It is said that the warmth of the turtle’s loving gaze helps hatch the eggs and draws the young ones safely to the sea. In the same way, Baba’s unseen gaze was ever upon Madhav.

The Meeting of Saints: Shri Gajanan Maharaj and Shri Vasudevanand Saraswati 

Once, Shri Ranganath Swami, the great saint of Dhar Kalyan, came to Shegaon to meet Shri Gajanan Maharaj. When these two realised souls met, they conversed in their own subtle way—through silence, gestures, and the language of the spirit, a dialogue beyond the comprehension of ordinary men. Those around could sense something divine taking place, but the depth of their exchange remained hidden, reserved for saints alone.

Some time later, another great saint was to come to Shegaon: Shri Vasudevanand Saraswati Swami Maharaj, born at Mundgaon and residing on the banks of the river Krishna. Known as a strict follower of Karma Marga (the path of ritual and discipline), Swamiji was deeply rooted in Vedic orthodoxy and meticulous about purity and cleanliness.

Shree Vasudevanand Saraswati and Shree Gajanan Maharaj

A day before his arrival, Shri Gajanan Maharaj told His close devotee, Balabhau:

“O Bala, tomorrow one of my brothers is coming here. You must show him proper respect. He is very orthodox—see that the entire math and its surroundings are kept spotless. Not even a piece of cloth should be lying around. If he sees disorder, he will be displeased, just like Jamdagni in his anger. These Karhade Brahmins are among the most learned, but they will never compromise on purity and discipline. Take care to keep everything ready.”

The next morning, Swamiji arrived. As soon as Shri Vasudevanand Saraswati and Shri Gajanan Maharaj saw each other, their eyes met, and both smiled with deep joy. Though their outer paths were different, their inner unity was absolute. The comparison is beautifully drawn:

• One was established in Karma Marga, the other in Yoga Marga.
• One was like the fragrance of mogra, the other like the fragrance of a rose.
• One was like the Ganga, the other the Godavari.
• One embodied Pashupati (Shiva), the other Narayana resting on Shesha.

When Swamiji entered the math, Shri Gajanan Maharaj was sitting on His cot, rhythmically clapping His hands. As soon as Swamiji came closer, Maharaj stopped clapping, their eyes met, and in silence an exchange took place. After a short while, Swamiji folded his hands and sought permission to leave. Maharaj nodded and said, “Very good.” With that, Swamiji departed.

Balabhau, who witnessed all this, was puzzled. The meeting seemed so brief, without any spoken discussion. Unable to contain his curiosity, he asked Maharaj:

“Maharaj, You call him Your brother, but both of You follow different spiritual paths. How can this be so? Please clear my doubts.”

The Teaching of Shri Gajanan Maharaj

Maharaj, compassionate towards Bala’s sincere question, explained with great patience:

1. The Three Paths to God
   • Karma Marga (Path of Ritual Action) – The follower must live in utmost purity: bathing, wearing clean silk clothes, avoiding contact with impurity, offering daily worship, fasting, and following scriptural injunctions meticulously. Such discipline makes him an orthodox scholar. Any slip deprives him of progress. Importantly, he must never hurt others, not even with words.
   • Bhakti Marga (Path of Devotion) – Here, the mind must be pure and transparent, free of selfishness. Even the shadow of impure thought stains Bhakti. Love, compassion, humility, and complete faith in Hari are essential. Devotees chant God’s name, listen to sacred stories, and surrender to divine will. Though this path seems easiest, in truth, it is harder than Karma, for it demands the simplicity and purity of a child’s heart.
   • Yoga Marga (Path of Inner Discipline) – Vaster than the other two, yet inwardly oriented. The yogi requires no external paraphernalia, for everything he needs lies within. Mastery of asanas, pranayama (rechaka, puraka, kumbhaka), the channels of Ida and Pingala, cleansing practices, and concentration techniques like Trataka are all steps. Ultimately, he must awaken Kundalini and channel it through the Sushumna.

Maharaj emphasised: “All these paths lead to the same ‘town’ of Self-Realisation. Though they appear different externally, their ultimate fruit is one: Atma-jnana. Once the goal is reached, the path is forgotten.”

1. The Need for Love
   Maharaj stressed: “Self-knowledge must be pursued with love. Any practice without love is barren. Love is the binding force in Karma, Bhakti, and Yoga alike.”
2. Unity of Saints
   To illustrate, Maharaj cited examples:

• Karma Yogis: Vashistha, Jamadagni, Atri, Shandilya, Parasara.
• Bhakti Yogis: Narada, Vyasa, Sudama, Uddhava, Partha, Shabari, Hanuman.
• Yoga Yogis: Shankaracharya, Machhindranath, Gorakhnath, Jalandhar.

All reached the same realisation, regardless of their path. Later saints too—Shripad Vallabha, Narasimha Saraswati, Dnyaneshwar, Namdev, Chokhamela, Shirdi Sai Baba, Tajuddin Baba—followed different approaches, but all attained union with the Divine.

1. The Real Test
   “Those who fail to reach the goal are the ones who argue about the superiority of a particular path. True saints do not quarrel, for they see all rivers merging into the same ocean.”
2. Final Words to Bala
   Maharaj concluded:

“Bala, we saints are brothers, come to guide mankind. Let seekers follow whichever path suits their temperament. What matters is reaching the destination. Do not speak of this meeting to all, for Brahma-jnana must be given only to the earnest and repentant, not to sceptics. As for me, let me sit quietly under the guise of madness. Only those with faith will receive grace.”

A Mathadish coming for Darshan of Bhagavan Nityananda 

A famous Matahipati expressed his desire to have the Darshan of Bhagavan Nityananda. Along with his Parivar (group), he came to Ganeshpuri. On reaching the Kailas Bhavan, the Mathadipati and his retinue found that the doors were closed. Bhagavan Nityananda on that day did not instruct the attendants to open the doors for daily Darshan. The Swamiji waited at the door while his people fumed. They felt that it was an insult to their pontiff, who was a head of renowned Math. While they were making no effort not to exhibit their anger and frustrations, the Swamiji stood in front of the door, still with his eyes closed. He then folded his hands and took three Pradikshana (circumambulation) of the Kailash Bhavan and then left the place with his retinue. He comforted them, saying that he had direct Darshan of Bhagavan Nityanand, although they apparently did not see each other. He told them that saints meet each other in this way internally through silence.

Essence: This leela teaches us that saints may walk different outer paths—Karma, Bhakti, or Yoga—but in truth, they are one in spirit. For the sincere seeker, the choice of path is secondary; what matters is love, perseverance, and reaching the ultimate realisation of the Self.

The Symbolism of Their Silent Meeting

When two realised saints meet, their exchange does not require words. Words are for the intellect, but saints dwell in the state beyond intellect, where truth is experienced directly. The brief, silent encounter between Shri Gajanan Maharaj and Shri Vasudevanand Saraswati carries deep spiritual meaning:

1. Union Beyond Words

• Maharaj was sitting on His cot, clapping His hands. This playful act reflected His natural spontaneity, His state of sahaj samadhi—total absorption in the Self while appearing outwardly childlike.
• As soon as Swamiji entered, the clapping stopped, their eyes met, and silence prevailed. It was not emptiness, but fullness—the silence of recognition, the silence of Oneness.
• Saints do not need verbal discussion. At one glance, they know the depth of each other’s realisation.

2. Mutual Acknowledgement of Paths

• Maharaj represented Yoga Marga—the inward path of Self-realisation.
• Swamiji represented Karma Marga—the disciplined path of ritual purity.
• When they smiled at each other, it was as though both fragrances—mogra and rose—merged, acknowledging that although their flowers were different, the essence was the same.

3. The Stop of Clapping – A Deeper Message

• Maharaj’s clapping can be seen as the play of dualities—action, rhythm, the dance of creation.
• When Swamiji arrived, the clapping ceased. This signifies the stilling of duality in the presence of unity. The Yoga Yogi and Karma Yogi merged in silent understanding.
• The eyes meeting conveyed what language cannot—that both paths dissolve in the ocean of Self.

4. Permission to Leave

• After this silent communion, Swamiji folded his hands and asked permission to go.
• Maharaj simply said: “Very good.”
• This shows there was no need for extended conversation. The purpose of their meeting was fulfilled in silence. Each saint returned to His role, yet both carried the shared awareness of divine unity.

5. Teaching to Devotees

• For Bala and others watching, it appeared as though “nothing happened.” But in truth, everything happened. Their silence itself was a teaching:
  • Saints do not compete.
  • There is no need to prove one’s path superior.
  • True unity is wordless, beyond debate.

Essence of the Silent Meeting:
When realised souls meet, the silence between them is not emptiness—it is the roar of Truth. Their smile is an acknowledgement that all paths—Karma, Bhakti, or Yoga—are merely rivers returning to the same ocean. What appeared as a short meeting was, in fact, a cosmic handshake of two divine forces, assuring devotees that whichever path they choose with sincerity and love, they will surely reach God.

People Come Only for Worldly Things

On the banks of the sacred Pravara River lies the small but culturally rich town of Sangamner in the Nagar district. This was the birthplace of the renowned poet Anand Fandi, whose verses carried the fragrance of devotion. From this very town came a Yajurvedi Brahmin named Hari Jakhadya.

Hari’s life was one of constant struggle. Wandering from place to place for a livelihood, he lived hand-to-mouth. On some days, food came to him by chance; on others, he went to bed uncertain of his next meal. He had no money, no property, and because of his poverty, no family came forward to offer their daughter to him in marriage.

One day, during his wanderings, he arrived at Shegaon and went for the darshan of Shri Gajanan Maharaj. What he witnessed there amazed him. Thousands of devotees thronged around Maharaj. Some came to distribute prasad, others to feed Brahmins, all out of gratitude for wishes fulfilled—wealth gained, diseases cured, marriages arranged, children born. All were convinced that their desires had been fulfilled by the grace of Shri Gajanan Maharaj.

Hari looked at this and sighed deeply. A sorrowful thought arose in his heart:

“All these people have gained something from this great saint. And what about me? Empty-handed I came, and empty-handed I shall leave. Truly, my fate is like a barren rock on which even grass refuses to grow. My whole life has been like this—one day’s food, and the next day’s uncertainty. No money, no house, no wife, no children. O Swami Gajanan! You are the Abode of Bliss. Please bless me too. I do not crave wealth, but I do long for the joy of family life. Grant me a virtuous wife, good children, and a little means to live with dignity.”

Maharaj’s Response

Shri Gajanan Maharaj, who read hearts as easily as one reads an open book, immediately knew Hari’s thoughts. With a sudden gesture, He spat on him and said to Himself:

“I spat on him because he has asked for a worthless thing. From Me, people should ask for liberation, for freedom from this endless cycle of births and deaths. But look at the ways of the world—nobody comes seeking the Almighty; all come running only for worldly pleasures. Even this Hari, instead of asking for the eternal, asks for the fleeting.”

Yet Maharaj was not only a knower of truth but also a compassionate mother to all His children. After expressing His divine disapproval, He turned to Hari and said with kindness:

“Hari, you shall have all that you desire. A wife, children, and sufficient wealth—these too shall come to you. But remember, do not forget the Almighty God in the midst of worldly joys. He alone is eternal.”

With these words, Shri Gajanan Maharaj gave Hari some money to begin his new life and instructed him to return home. True to the saint’s words, Hari soon got married, was blessed with children, and lived happily. The power of a saint’s speech never goes in vain—it is truth itself manifesting in time.

Bhagavan Nityananda did speak about very directly on many occasions that people came to Him for worldly things. From the recollections of close devotees and from the Chidakasha Geeta, His words reflect a deep concern that most people came to Him for worldly relief—health, jobs, wealth, quarrels at home—while ignoring the supreme treasure He truly offered: inner liberation and union with the Self.

Here are the key strands of what Bhagavan said:

1. People seek only worldly benefits

Bhagavan observed:

• “People come here with their all their worldly problems and desires—money, health, marriage, court cases. They ask for small things of the world, while I have the key to infinite wealth within.”
• “Nobody asks for what is permanent. They want only what perishes.”

He often said that His real work was to awaken people to the Atma (the Self), but few were ready.

2. His offering was spiritual freedom

Bhagavan would tell devotees:

• “What is availableb’Here’ is Jnana (knowledge of the Self), the state beyond birth and death. But nobody asks for it. They are afraid of it.”
• “ This One can give the eternal. Instead, people want the transient.”

This echoes the Upanishadic truth: most choose preyas (the pleasant) instead of shreyas (the good, the ultimate).

3. The pain of His compassion

Devotees recall Bhagavan saying with a mixture of compassion and detachment:

• “When children cry for toys, what can the mother do? She gives them toys to quieten them, though she wishes they would learn higher things.”
• “If people only knew what is ‘Here’, they would not waste time asking for scraps.”

4. Chidakasha Geeta insights

In the Chidakasha Geeta, Bhagavan declares:

• “Sat is one. The eternal bliss is within. But man runs after the shadow.” (Aphorisms 86, 111, etc.)
• He again and again reminds us that the kingdom of God is within, but man prefers temporary pleasures outside.

Essence:

Bhagavan Nityananda had infinite spiritual treasures—the power to bestow peace, freedom from rebirth, and realization of the Self. Yet, most people approached Him for perishable gains. His life was a living demonstration of the ancient truth:

“The world asks for coins, while the saint offers diamonds.”

Spiritual Essence

What is revealed here is a profound truth about human nature and the purpose of saints:

• Saints as givers of liberation: Saints like Bhagavan Nityananda, Swami Samartha, and Shri Gajanan Maharaj are not meant to be approached for temporary gains, but for the highest goal—moksha (liberation). Yet, people rarely seek the eternal; they run to saints only for worldly happiness.
• Compassion of the saint: Even when devotees ask for lesser things, saints, like a loving parent, do not refuse. Maharaj granted Hari’s wish while gently reminding him of life’s higher purpose.
• The true teaching: Worldly joys, though granted, are impermanent. Wealth fades, family ties end, but God alone remains. The wise use worldly blessings not for attachment but as a step towards devotion.

Please also read the book The Blooming of Brahmakamal Part – II on:    https://nityanandababa.com/books/#

Note:

“Images shared in this article are in good faith for spiritual purposes.
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