Avadhootha – Bhagavan Nityananda a Parabrahmaswaroop

In the 1920s, Bhagavan Nityananda often resided near the Kurla Pipeline in Mumbai, a region dotted with salt pans. A simple platform of bamboo and hay was erected for Him. My father, Raghunath Shenoy, would frequently visit Bhagavan, always carrying something for His midday meal.

On one such visit, as they sat together beneath a tree, Bhagavan turned to my father and asked, “Do you know what an Avadhoota is?”

With great humility, my father replied, “No, my Deva. I know only You, my Deva.”

Bhagavan smiled, plucked a leaf from a low-hanging branch, and held it up, pointing to the milky latex oozing from its severed stem. Then, in an act beyond comprehension, He pressed the leaf back to its original spot. Instantly, the leaf reattached, becoming whole and complete—as if it had never been plucked.

Looking at my father, Bhagavan explained, “This is what an Avadhoota is. He can break and make. He can create as well as destroy. He is beyond the gods, for the gods can either create or destroy, but both powers are not vested in them together.”

This divine revelation left an indelible impression on my father. The Avadhoota is not bound by the natural order; He operates from a plane where creation and dissolution are but two aspects of the same infinite reality.

A similar glimpse into Bhagavan’s transcendental nature was witnessed by Indutai and her sister at Kailash. Bhagavan was seated on His concrete platform when a large fly settled on a pillow beside Him. Without a word, He caught the insect and, before the startled eyes of the two sisters, began to dissect it—separating the head, body, legs, and wings. He then laid each part apart from the other on the pillow.

The sisters stood frozen, watching in disbelief. Seeing their expressions of fright, Bhagavan chuckled. Then, with a mischievous glint in His eye, He raised His long index finger and began moving it in a slow, deliberate circle above the dismembered insect. As He did so, He sang an unfamiliar tune, His voice resonating with an inexplicable energy.

What happened next defied all logic—before their eyes, each part of the fly began to move as if drawn by an unseen force. Within moments, the fly was whole again, its body reassembled and complete! It fluttered its wings and flew away, leaving the two sisters in sheer awe.

These were not mere miracles; they were glimpses into the boundless state of an Avadhoota—one who transcends the limitations of time, space, and natural laws. Bhagavan’s actions were not for spectacle but to reveal, in the simplest yet most profound manner, the unfathomable truth of His existence.

Bhagavan was often urged by devotees to appoint an heir—someone who could inherit His spiritual seat and carry forward His legacy. However, He consistently discouraged any such discussions, dismissing them with silence or a change of subject. But one day, when the insistence grew too persistent, He finally spoke, His words carrying the weight of an undeniable truth.

“This place is fire—Agni. No one can dare to sit on it, for he will be consumed. To reach this state takes innumerable births. This is the state of an Avadhoota.”

With these words, Bhagavan made it clear that His position was not one to be inherited or bestowed. The state of an Avadhoota is beyond lineage, beyond succession—it is not something that can be passed down like an earthly title.

He continued, His voice firm and unwavering:

“An Avadhoota has no Guru, no disciple, no religion, no sect, no caste, no race. The Avadhoota state is Supreme. He belongs to no school of philosophy, no sampradaya, and is bound by nothing. An Avadhoota is free, self-sustaining, and complete within Himself. He needs nothing from anyone.”

Then, with an air of finality, He declared:

“Only those who have desires create an heir, take disciples, and establish a following. But ‘This One’ has no desire—hence, no disciple.”

Through these words, Bhagavan not only dismissed the idea of succession but also illuminated the nature of the Avadhoota—one who exists in absolute freedom, beyond all earthly constructs. Unlike those who seek continuity through heirs or disciples, the Avadhoota remains untouched by such concerns, for He has transcended all attachments, all identifications. He is a flame that burns without fuel, an eternal presence that neither seeks nor needs anything.

In this, Bhagavan reaffirmed that His state was not one to be institutionalized—it was the unshackled, sovereign reality of one who has become one with the Infinite.

In Chidakasha Geeta Bhagavan Nityananda has spoken about the Avadhoota state in two aphorisms. The two aphorisms are shared below

52. It is not the body that exists nor disappears. He is the ONE who is the supreme doer. It is the breath that man brings here at birth and it is the breath that man takes with him when he leaves this world. Property and fame are here only. There, everything is one. Duality exists here only. On the other side, there is no duality. A perfect man (Avadhoota) is the greatest of men. Yogis and Sannyasis want some Siddhi (power acquired through yoga or tapas). An Avadhoota does not want anything.

Bhagavan Nityananda, through this aphorism, deconstructs the illusion of physical existence and duality while pointing to the state of the Avadhoota—the one beyond all wants and distinctions.

1. The Illusion of the Body

“It is not the body that exists nor disappears.”

This statement aligns with the Advaitic principle that the body, being part of Maya (illusion), has no independent reality. What is perceived as its birth and death is merely the movement of Prana (life force). The body itself is not the doer; it is simply a vessel animated by Chaitanya (pure consciousness).

  • In Vedanta, the body is seen as Anatma (not-Self), just as waves on the ocean are not separate from the ocean but appear due to movement.
  • The Self (Atman) does not come or go—it is eternal, beyond time and space.

2. The Supreme Doer (Parabrahman)

“He is the ONE who is the supreme doer.”

This refers to Ishwara (the Supreme Consciousness), the unchanging reality behind all action. The human ego falsely assumes doership, but in truth:

  • All actions are movements within Prakriti (nature), guided by cosmic intelligence.
  • The Jiva (individual being) mistakenly believes in its own independent agency, leading to attachment and suffering.

A realized being sees that everything is unfolding according to divine will, without an individual “doer.” This is the essence of surrender (Ishwarapranidhana in Yoga).

3. The Only True Possession: Breath (Prana)

“It is the breath that man brings here at birth and it is the breath that man takes with him when he leaves this world.”

Bhagavan emphasizes that all material possessions—wealth, status, name, and fame—are confined to this world. The only thing one carries from birth to death is Prana (life energy), which sustains the body and departs when its role is complete.

  • This aligns with the concept of Prarabdha Karma—life unfolds as per the momentum of past actions, and Prana moves accordingly.
  • Everything external is ephemeral. Clinging to wealth, reputation, or power is meaningless since they dissolve upon death.
  • The wise focus on that which is eternal—Self-awareness rather than transient possessions.

4. The Illusion of Duality and the Reality of Oneness

“Property and fame are here only. There, everything is one. Duality exists here only. On the other side, there is no duality.”

Bhagavan points out that duality (Dvandva)—the sense of separation into “I” and “other,” pleasure and pain, gain and loss—is an illusion created by the mind.

  • In the waking world, duality appears real due to the play of Maya.
  • In deep sleep, there is no separation, showing that duality is a projection of the mind.
  • In the state of Jnana (Self-realization), one perceives absolute unity (Advaita), where all distinctions dissolve.

“There, everything is one.”—This points to Turiya, the fourth state beyond waking, dreaming, and deep sleep, where only Brahman (pure existence) remains.

5. The Avadhoota: Beyond Desire, Beyond Siddhis

“A perfect man (Avadhoota) is the greatest of men. Yogis and Sannyasis want some Siddhi (power acquired through yoga or tapas). An Avadhoota does not want anything.”

  • A Yogi practices intense disciplines to gain Siddhis (spiritual powers), which can still lead to ego.
  • A Sannyasi renounces the world but may still seek liberation (Moksha), implying a subtle desire.
  • An Avadhoota is beyond both—he does not seek Siddhis, nor does he even seek liberation, because he is already established in his true nature as Brahman.

The Avadhoota represents Purna Vairagya (total renunciation), where there is neither attachment nor aversion. He has no use for powers or recognition because he has transcended all personal identity.

This is Jivanmukti (liberation while living)—a state where one moves freely in the world but remains untouched by it, like a lotus in water.

Conclusion

This aphorism is a direct pointer to non-dual realization (Advaita Jnana).

  • The body is neither real nor permanent—only the Supreme Self exists.
  • Breath (Prana) sustains life but departs, while material wealth is left behind.
  • Duality is an illusion of the waking state—only Oneness (Brahman) is real.
  • The Avadhoota is the highest being, free of all desires, including the desire for Siddhis or liberation.

Bhagavan Nityananda, through these words, dissolves all worldly identifications, urging the seeker to recognize the timeless truth of the Self—which neither comes nor goes but simply is.

The essence of Chidakasha Gita Sloka 52 revolves around the understanding of the body as a temporary manifestation of the Pancha Mahabhuta (five great elements) and the ultimate realization that the Self (Atman) is beyond form. This Sloka serves as a powerful lesson in detachment (Vairagya) and the illusory nature of material existence. Let us break it down point by point:

1. The Eternal Presence of Pancha Mahabhuta

The Pancha Mahabhuta—Earth (Prithvi), Water (Apas), Fire (Agni), Air (Vayu), and Ether (Akasha)—are fundamental and eternal. Their permutations and combinations give rise to various forms, including the human body. However, the specific configuration of these elements is not random; it is determined by the Samskaras (past impressions) and Purvasanchit Karma (accumulated karma) of the Atma inhabiting that form. In other words, the shape, characteristics, and circumstances of a person’s body and life are karmically ordained.

2. Dissolution of Form and Return to the Source

When the purpose of the Atma in a given form is fulfilled, it discards the body, just as one would discard old, worn-out clothes (Bhagavad Gita 2.22). The body, being a mere aggregation of the five elements, disintegrates and merges back into its original source. The cycle of formation and dissolution continues, but the Atma remains unaffected, like space (Akasha), which remains unchanged despite the movements of clouds within it.

3. A Yogi’s Perspective on the Body

For a Yogi, the body is neither real nor unreal—it is a transient state, a temporary structure composed of Pancha Mahabhuta that appears and disappears without altering the essence of existence. The Yogi perceives this truth and remains detached from the idea of birth and death. Since the body is simply a temporary configuration, its dissolution is neither loss nor destruction. A true Yogi transcends the identification with the body, existing in an awareness beyond dualities.

4. Prana as the Activating and Deactivating Force

Life begins when Prana (vital breath) enters the body and ceases when it departs. The same lump of flesh and bones that once moved, thought, and expressed emotions becomes inert the moment Prana exits. This shows that the body itself is powerless without the life force. A Yogi, deeply attuned to the movement of Prana, understands that identification with the body is an illusion, for it is merely a shell animated by breath.

5. The Illusion of Material Attachments

As long as one remains entangled in the belief of “I am the body,” material possessions—wealth, property, name, fame, and social status—hold great importance. However, when the body-identity is discarded, these attachments lose all significance. The realization dawns that all external acquisitions are fleeting and that the only enduring reality is the Self.

6. Bhagavan Nityananda as Parabrahma

Bhagavan Nityananda was not merely an Avadhoota but a state beyond, the absolute Parabrahma itself.

  • An Avadhoota is one who has completely erased the concept of the body, has no Guru or disciples, no attachment to any religion, philosophy, or institution, and depends solely on the Supreme Self.
  • Bhagavan Nityananda was even beyond this state, having taken a form solely out of his Iccha (free will), not due to Prarabdha Karma (past destiny).
  • He was a self-sustaining, independent, standalone Supreme Consciousness, who assumed a physical form purely to uplift those seeking liberation.
  • He required nothing from the world, neither sustenance nor validation, as he was ever-established in the boundless state of Parabrahma.

Conclusion

This Sloka is an invitation to shift our identification from the body to the eternal Self. The body is but a temporary arrangement of elements, animated by Prana, destined to dissolve back into its source. By realizing this, one is freed from the illusions of attachment and suffering. Bhagavan Nityananda, in his supreme detachment, exemplified this truth, living as the ever-free, independent manifestation of Parabrahma, guiding seekers toward the same ultimate liberation.

55. An Avadhoota has conquered death and birth. He has no consciousness of the body. An Avadhoota has gone beyond all Gunas (qualities). He is the knower of the ‘Omniscient Light’. He has no consciousness of the ‘I’. Such is a Raja Yogi, not a Hatha Yogi. When he comes to a village, he feels glad, whomsoever he may see. He has no consciousness of duality though he moves here and there. He has no hunger.

 “An Avadhoota has conquered death and birth.”

This statement highlights the transcendental nature of an Avadhoota. Having gone beyond the cycle of birth and death (samsara), he is free from the bondage of karma. This victory is not physical but spiritual—he has realized his eternal nature, untouched by the limitations of the body or mind. Unlike ordinary beings who identify with their physical existence, an Avadhoota exists in the state of pure awareness (Chidakasha), beyond the illusion of janma (birth) and mrityu (death).

An Avadhoota Has Conquered Death and Birth – In Context with Parabrahmaswaroop Nityananda.

Bhagavan Nityananda exemplified the Avadhoota state not merely through words but through His very existence. He was beyond the cycle of birth and death, untouched by the karmic bindings that govern ordinary beings. As a Parabrahmaswaroop (manifestation of the Supreme Consciousness), He appeared on Earth out of His own divine will, solely for the upliftment of devotees.

Beyond the Cycle of Rebirth

Shree Shaligram Swami, one of Bhagavan Nityananda’s foremost disciples, revealed that Bhagavan and he had reincarnated together eight times. This statement suggests that while Bhagavan Nityananda operated within the apparent framework of time and space, He was never bound by it. His presence across multiple incarnations was not due to karmic necessity but rather an act of divine grace, fulfilling a higher cosmic purpose.

Bhagavan Himself once mentioned that He was present when the Ananteshwara temple was being built, further reinforcing that His existence was not confined to a single birth. The Ananteshwara temple, located in Udupi, is an ancient temple deeply connected to the lineage of spiritual masters. His statement implies that He had been a witness, perhaps even a guiding force, in various divine manifestations across different ages.

Transcending Death – Mahasamadhi and Return

During His final sojourn on Earth, Bhagavan Nityananda demonstrated His transcendence over the physical body. On multiple occasions, He exhibited states where He seemed to withdraw completely from bodily existence. One such instance occurred when He almost took Mahasamadhi but chose to return, as if reminding devotees that even His physical departure was a matter of divine will, not compulsion.

Ultimately, He dropped His mortal coil on 8th August 1961 at 10:43 AM, yet His presence continues to be felt by devotees even today. For an Avadhoota, Mahasamadhi is not an end but merely the shedding of the physical vessel—His true being remains eternal, omnipresent, and accessible to those who seek Him with devotion.

The Avadhoota’s Willful Incarnation

Unlike ordinary beings, who are born due to past karmas, Bhagavan Nityananda was a Swayambhu—one who manifests of His own volition. He descended into the earthly plane to fulfill His divine promise to uplift seekers and guide them towards liberation. His entire life was an expression of leela (divine play), unrestricted by the laws that govern human existence.

Thus, Bhagavan Nityananda did not merely conquer birth and death—He was never bound by them to begin with. His presence, like the infinite sky of Chidakasha, remains beyond time, guiding seekers towards ultimate truth.

“He has no consciousness of the body.”
The Avadhoota has completely dissolved body-consciousness (dehabhava). This does not mean he is unaware of the body’s existence but that he no longer identifies with it. The body is merely an instrument, functioning as per divine will, without personal doership. This state is described in the Bhagavad Gita (5.8-9), where a realized being sees all actions as happening naturally, without an egoic sense of “I am doing this.”

“He Has No Consciousness of the Body.” – In Context with Parabrahmaswaroop Bhagavan Nityananda

Bhagavan Nityananda exemplified a state of absolute detachment from the physical body, a hallmark of the Avadhoota. Whether in the freezing cold of winter or the scorching heat of summer, He remained unaffected, wearing nothing but a simple loincloth. Comfort and discomfort, pleasure and pain—such dualities did not touch Him.

He slept on a hard concrete slab, covered only with coarse gunny bags, without seeking the warmth of a blanket. His resting place was a testament to His complete transcendence over bodily needs. Unlike ordinary beings who seek comfort, He had no attachment to physical well-being.

Indifference to Food and Sensory Pleasures

Bhagavan Nityananda’s relationship with food was equally extraordinary. Though He was an exceptionally skilled cook, He remained indifferent to what was offered to Him. When served elaborate meals, He would mix all the dishes together into a single, undistinguishable paste known as Kala, erasing all distinctions of taste, texture, or individual ingredients. This act was not one of disregard but a profound teaching—He demonstrated that preferences and sensory indulgences bind the mind, and that a realized being is beyond them.

Unshaken by Pain or Harm

His lack of body consciousness was evident even in moments of extreme physical harm. In Manjeshwar, a group of miscreants once tied coconut shells soaked in kerosene around His waist, set them on fire, and watched as they burned completely. Yet Bhagavan remained utterly unaffected, showing no sign of pain or distress. The body was simply an instrument; He did not identify with it.

The Ash-Clad Child of Divinity

My grandmother, who had the privilege of bathing Him when He was a young boy, often found that He would cover Himself with ashes. This was symbolic of His renunciation, like the great ascetics of old who smeared their bodies with sacred ash, signifying the impermanence of the body and the ever-pure nature of the Self. Even in childhood, Bhagavan displayed this awareness, revealing that He was never bound by the illusion of bodily existence.

To an Avadhoota like Bhagavan Nityananda, the body was merely a tool, a vessel through which the divine play unfolded. He lived as the embodiment of pure consciousness—untouched, unshaken, and free.

“An Avadhoota has gone beyond all Gunas (qualities).”
The three Gunas—Sattva (purity), Rajas (activity), and Tamas (inertia)—govern all aspects of worldly life. A realized being has transcended these qualities and is neither bound by purity nor impurity, action nor inaction, light nor darkness. He remains established in Turiya, the fourth state of consciousness, beyond the fluctuations of Prakriti (Nature). The Bhagavad Gita (14.22-25) describes such a one as indifferent to the play of Gunas, neither clinging to nor resisting their effects.

“An Avadhoota Has Gone Beyond All Gunas (Qualities)” – In Context to Parabrahmaswaroop of Bhagavan Nityananda:

Bhagavan Nityananda, as Parabrahmaswaroop, was beyond the three Gunas—Sattva (purity), Rajas (activity), and Tamas (inertia). While the world remains bound by these qualities, defining people’s actions, inclinations, and behaviours, Bhagavan was untouched by them, existing in a state of absolute transcendence.

Beyond Social Norms and Artificiality

Unlike ordinary beings who conform to societal expectations and etiquettes to appear “civilized,” Bhagavan Nityananda was free from such constraints. His words were direct, His actions spontaneous, and His presence itself was a teaching. He did not seek to impress or conform; He was the embodiment of truth—pure, unfiltered, and absolute.

When He saw someone leading a life of Adharma, He did not hesitate to call it out. He spoke with unwavering clarity, without concern for how people perceived Him. Yet, despite this firmness, He was the very personification of divine love and care. His concern was never for pleasing people but for guiding them toward truth, no matter how uncomfortable it was for them to hear.

No Distinctions of Purity or Impurity

To Bhagavan, the worldly notions of shuddhi (purity) and ashuddhi (impurity) held no significance. He saw no difference between a so-called pariah and a Brahmin. He was beyond caste, creed, and man-made divisions. His presence was for all, irrespective of their background, because He perceived only the Divine within each being.

He was not bound by the idea of doing or not doing—He simply existed in the state of the highest reality. Yet, auspicious events naturally unfolded around Him. People found themselves transformed in His presence, and miracles happened effortlessly, not as deliberate acts but as the natural expression of His divine state.

Ever Absorbed in the Self, Yet Descending for Devotees

Bhagavan remained eternally absorbed in His Nijaswaroop—the Self. Yet, out of His boundless love, He would descend to the normal plane of existence for His devotees. Though beyond attachment, He responded to their needs, guiding them with wisdom and grace. It was His unconditional compassion that made Him accessible to those who sincerely sought Him.

To the ordinary eye, Bhagavan may have appeared unpredictable, unconventional, or even indifferent, but in truth, He was simply beyond the limitations of Gunas. He was like the vast sky—untouched, infinite, and ever-present, bestowing grace upon all who turned to Him with faith.

“He is the knower of the ‘Omniscient Light’.”
This refers to the realization of the supreme truth—the formless, infinite, self-luminous awareness (Chidakasha). The Avadhoota does not just have intellectual knowledge of this reality; he abides in it. This light is none other than the essence of Brahman, the unchanging substratum of all existence. In Vedantic terms, this is Atma Jnana, the realization that “I am That” (Aham Brahmasmi).

“He is the Knower of the ‘Omniscient Light'” – In Context with Parabrahmaswaroop Bhagavan Nitynanada

Bhagavan Nityananda, as Parabrahmaswaroop, was established in the highest state of awareness—beyond the limitations of the body, mind, and intellect. The phrase ‘Omniscient Light’ refers to the eternal, all-knowing consciousness, the self-effulgent Chidakasha that illumines everything yet remains beyond all dualities. An Avadhoota like Bhagavan Nityananda does not know in the way an ordinary person knows—through the senses or intellect. Instead, He is the very embodiment of that Supreme Knowledge, effortlessly aware of all things, past, present, and future.

The Ever-Present State of Absolute Awareness

Bhagavan Nityananda did not require external experiences or learning to gain knowledge. He was an ocean of Jnana (wisdom) from birth, knowing everything without the need for books, teachers, or worldly education. His words and teachings arose spontaneously from this omniscient state.

Many devotees experienced firsthand how Bhagavan knew the most intricate details of their lives—events they had never shared with anyone. He could perceive their thoughts, past karmas, and future destinies as clearly as one sees objects in broad daylight. His guidance was never bound by logic or conventional reasoning; it flowed directly from the infinite field of divine knowledge.

Revealing the ‘Omniscient Light’ to Others

Bhagavan often directed His devotees inward, encouraging them to perceive the Chidakasha—the infinite, self-luminous space of consciousness within. In Chidakasha Gita, He states that the true Self is the radiant light that illumines all experiences, but it remains hidden due to the veil of ignorance (Ajnana). By surrendering to the Guru and following His teachings, one gradually dissolves the false identification with the body-mind and perceives the ever-present divine light.

Bhagavan did not merely speak about this state—He transmitted it. Many who sat in His presence experienced a sudden expansion of awareness, a state of thoughtlessness, or visions of radiant light. These were not mental illusions but glimpses of the eternal light of Chaitanya that Bhagavan Himself embodied.

Beyond Individuality—The Universal Light

The Omniscient Light is not personal; it is universal. Bhagavan Nityananda was beyond individual consciousness, beyond any sense of “I” or “mine.” He did not act from a personal identity but as the very manifestation of the Supreme Reality (Parabrahma). His actions were spontaneous expressions of this universal intelligence, responding to the needs of devotees without any personal motive.

Unlike scholars who acquire knowledge through study, Bhagavan was Jnana-Swaroopa—the living embodiment of divine wisdom. Whether He spoke, remained silent, or simply glanced at a devotee, He was imparting knowledge of the highest truth. He was the ‘Dnyan Deepa’ (lamp of knowledge) that dispelled ignorance, revealing the eternal light of the Self within all beings.

Thus, when it is said that an Avadhoota is the knower of the Omniscient Light, it means He is established in the ultimate reality—pure, self-luminous awareness, untainted by the illusions of the world. Bhagavan Nityananda did not just know this light—He was that Light.

“He has no consciousness of the ‘I’.”
The individual ego (Ahamkara), which binds one to suffering, is completely dissolved. There is no personal identity left—no sense of “I am this” or “I am that.” This aligns with the teachings of sages like Ramana Maharshi, who emphasized self-inquiry (Atma Vichara) to dissolve the false “I” and reveal the eternal self. The Avadhoota does not function from ego but from spontaneous divine flow (Sahaja).

“He has no consciousness of the ‘I’.” – In the Context of Parabrahmaswaroop Bhagavan Nityananda

Bhagavan Nityananda, as an Avadhoota and Parabrahmaswaroop, was beyond all notions of individuality and ego. The phrase ‘no consciousness of the I’ refers to the complete dissolution of the personal self (ahamkara), leaving only pure, undivided existence—Sat-Chit-Ananda (Existence, Consciousness, Bliss). For such a being, there is no separate identity, no sense of doership, and no attachment to the body or mind.

Beyond the Ego and Individuality

For an ordinary person, the I represents the false identification with the body, mind, and name. This creates a sense of separation from the whole, leading to desires, fears, attachments, and suffering. An Avadhoota like Bhagavan Nityananda, however, is completely free from this illusion. He did not act based on any personal desires or preferences, nor did He seek recognition, praise, or authority.

His life reflected this egoless state in every aspect:

  • No personal identity: Bhagavan never spoke of Himself in a personal sense, nor did He claim to be a Guru or an incarnation of any deity. His very presence radiated selflessness.
  • No attachment to name or fame: Unlike many saints who sought followers, Bhagavan remained detached from institutions, titles, and organized movements.
  • No sense of ownership: Whether in Ganeshpuri, Vajreshwari, Kanhangad, or any other place, He never considered anything as His own. Even the ashrams and temples that formed around Him were purely for the benefit of devotees.
  • No personal likes or dislikes: He treated everyone equally, whether it was a king or a beggar, a learned scholar or an uneducated labourer, a saint or a so-called sinner.

Spontaneous Action Without Doership

Even though Bhagavan Nityananda performed actions—speaking, guiding devotees, giving darshan—He was never the doer. His actions flowed spontaneously, like the wind blowing or the river flowing, without personal motive. There was no calculation, no planning, no attachment to results.

Many devotees observed that Bhagavan would sometimes remain completely silent for long periods, while at other times, He would suddenly give instructions or perform actions that seemed inexplicable at the moment but later revealed profound meaning. This was because He did not act from the mind or ego, but as a direct instrument of the divine.

Living in the State of Pure Consciousness

For Bhagavan, there was no separate self to claim ownership of thoughts, speech, or actions. He existed in a continuous state of universal awareness (Brahman).

Many instances reflect this:

  • He often sat for long hours in deep silence, completely absorbed in the formless state of Chidakasha (infinite consciousness).
  • When devotees asked Him about His origins, He would either remain silent or give cryptic answers, such as “What lineage does space belong to?”
  • He never referred to Himself as an individual. Instead, He would sometimes say “Brahma is speaking” or “It is happening as it should.”

This state of no consciousness of the ‘I’ is what makes an Avadhoota truly beyond all limitations. He does not act from any personal self but is one with the eternal, omnipresent truth—Parabrahman.

Thus, Bhagavan Nityananda did not just preach about transcending the ego—He was the living embodiment of this realization. For Him, the I had dissolved completely, leaving only the infinite radiance of pure existence.

“Such is a Raja Yogi, not a Hatha Yogi.”
Raja Yoga is the direct path of mind mastery, leading to self-realization through meditation and inner stillness. Hatha Yoga, on the other hand, primarily works through physical discipline and breath control. While Hatha Yoga can prepare one for higher realization, it is not the final goal. The Avadhoota, being a Raja Yogi, has directly realized the supreme through inner absorption (Samadhi), without needing external practices.

“Such is a Raja Yogi, not a Hatha Yogi.” – In the Context of Parabrahmaswaroop Bhagavan Nityananda

This statement from the Chidakasha Gita distinguishes the spiritual path of an Avadhoota from mere physical or breath-control practices. Bhagavan Nityananda was the embodiment of a Raja Yogi, a perfected master who had attained the highest state of realization, effortlessly established in Sahaja Samadhi (natural absorption in the Supreme).

The Difference Between a Raja Yogi and a Hatha Yogi

  • A Hatha Yogi focuses on physical discipline, breath control (pranayama), and various austerities (tapas) to purify the body and mind before reaching higher states of meditation.
  • A Raja Yogi, on the other hand, goes directly to the mind, mastering its fluctuations through deep meditation and complete absorption in the Supreme Reality (Brahman).

While Hatha Yoga can be an initial stage for some seekers, it is not the final goal. A true Raja Yogi transcends body-consciousness and dualities, naturally residing in the state of absolute unity (Advaita).

Bhagavan Nityananda as a Raja Yogi

Bhagavan Nityananda never engaged in outward yogic practices or strict physical disciplines like a Hatha Yogi. His very presence radiated the stillness and majesty of a fully realized Raja Yogi, whose mind was effortlessly dissolved in the infinite.

  1. Beyond Physical Discipline:
    • Bhagavan did not follow any structured practice of asana (postures) or pranayama (breath control). He was naturally established in the highest yogic state.
    • Even though He sat for long hours in deep silence, He never prescribed physical austerities to His devotees. Instead, He emphasized inner transformation through surrender, devotion, and contemplation.
  2. Mastery Over the Mind:
    • A Raja Yogi has completely stilled the mind and attained supreme control over thoughts. Bhagavan Nityananda was always in Chidakasha (infinite consciousness), untouched by worldly distractions.
    • He often taught that controlling the mind (Manolaya) is the real yoga, rather than controlling the breath or body.
  3. Natural and Effortless State of Samadhi:
    • Unlike a Hatha Yogi, who strives to achieve higher states through effort, a Raja Yogi like Bhagavan remains in an effortless, spontaneous state of Sahaja Samadhi.
    • Many devotees observed Bhagavan in deep states of absorption, sitting still for long durations, completely detached from the external world.
  4. No Need for Rituals or Techniques:
    • Bhagavan did not emphasize rigid spiritual techniques but rather direct realization of the Self (Atma Jnana).
    • He often advised devotees to cultivate Bhakti (devotion) and Jnana (wisdom) rather than focus on bodily practices.

The True Yoga of an Avadhoota

Lord Krishna

Bhagavan Nityananda exemplified the highest state of yoga—not as a technique but as a state of being. Unlike Hatha Yogis, who may still be bound by effort, discipline, and personal ambition for spiritual powers (siddhis), a Raja Yogi like Bhagavan remains beyond all effort, established in absolute freedom (Kaivalya).

Thus, Bhagavan’s life teaches that true yoga is not about physical discipline but about transcending the mind and merging with the Supreme Reality. He was not bound by techniques—He was the living embodiment of Supreme Consciousness.

“When he comes to a village, he feels glad, whomsoever he may see.”
The Avadhoota is in a state of unconditional joy (Ananda), unaffected by external circumstances. Whether he meets a saint or a sinner, a king or a beggar, he sees only the divine in all. He is free from likes and dislikes, moving through life in a state of equanimity.

“When he comes to a village, he feels glad, whomsoever he may see.” – In the Context of Parabrahmaswaroop Bhagavan Nityananda

This statement from the Chidakasha Gita highlights the spontaneous joy and universal love of an Avadhoota. Unlike worldly beings who discriminate between people based on caste, creed, wealth, or social status, an Avadhoota sees only the Divine (Paramatma) in all. His happiness is not dependent on external conditions but arises from the Sahaja Ananda (natural bliss) of being established in the Supreme Reality.

Bhagavan Nityananda’s Universal Love and Equal Vision

Bhagavan Nityananda, being the very embodiment of Parabrahman, had no sense of difference between people. His joy was spontaneous, and He showered His grace on all without discrimination.

  1. Beyond Likes and Dislikes:
    • Bhagavan never differentiated between a saint and a sinner, a king and a beggar, a scholar and an illiterate. He treated everyone with the same love and compassion.
    • Whether a person was a devotee or a skeptic, a high official or a common villager, Bhagavan’s gaze was always one of pure Kripa (grace).
  2. Welcoming All with Gladness:
    • Many devotees recall that Bhagavan’s presence was always welcoming. He never turned anyone away, regardless of their background.
    • In Ganeshpuri, people from all walks of life—businessmen, farmers, laborers, sadhus—felt at home in His presence.
    • Even when He traveled, whether to Vajreshwari, Mangalore, Kanhangad, or other places, His arrival was a cause of joy for those who had the Bhagya (fortune) to see Him.
  3. Seeing Only the Divine in Others:
    • Bhagavan once said, “Sab Govind hai”—everything is God. This was not just a philosophical statement but His lived reality.
    • Since He saw everyone as Brahman (Supreme Consciousness), meeting anyone was simply an encounter with the Divine.
    • Whether He was surrounded by children playing, devotees bowing in reverence, or even those who mocked Him, His attitude remained one of joy and equanimity.
  4. No Attachment, No Aversion:
    • Unlike worldly people who feel happy meeting some and indifferent or hostile towards others, Bhagavan was Nirvikara (without any modification of mind).
    • His happiness did not arise from social interactions but from His own Atma-Swaroopa (Self-realization).
    • He did not seek recognition, approval, or praise from anyone. His joy was not dependent on external circumstances.

Examples from Bhagavan’s Life

  • In Vajreshwari:
    When Bhagavan visited villages, He interacted with people in the simplest way. He spoke little but radiated immense love. Children would play around Him, and villagers would feel uplifted by His presence.
  • At Ganeshpuri:
    Even when people approached Him with complaints, grievances, or problems, He remained unaffected and met everyone with the same calmness and joy.
  • With Devotees and Strangers Alike:
    Whether it was a first-time visitor or a lifelong devotee, Bhagavan’s response was always one of pure acceptance. He did not favor one over the other.

Conclusion

An Avadhoota like Bhagavan Nityananda does not seek happiness from the world, but wherever He goes, He spreads joy effortlessly. His bliss (Ananda) is not dependent on people or places—it is the radiance of His own realized Self. Seeing Him, people naturally felt uplifted, as if touched by an unseen grace.

Thus, when Bhagavan came to a village, He was always “glad, whomsoever He may see,” because in truth, He saw only the One Divine everywhere.

“He has no consciousness of duality though he moves here and there.”
In absolute reality (Advaita), there is no separation—everything is Brahman. The Avadhoota, having dissolved all dualistic perceptions, sees no difference between himself and others. Though his body may move in the world, his awareness remains in unity. The Ishavasya Upanishad (verse 6) states: “He who sees all beings in the Self and the Self in all beings never experiences hatred or separation.”

“He has no consciousness of duality though he moves here and there.” – In the Context of Parabrahmaswaroop Bhagavan Nityananda

An Avadhoota is one who has transcended the illusion of duality (Dwaita). He sees no difference between Jiva (individual soul) and Shiva (Supreme Consciousness). He moves in the world but remains untouched by its opposites—honor and dishonor, pleasure and pain, birth and death.

Bhagavan Nityananda, being Parabrahmaswaroopa, was beyond all dualities. Though He appeared to move among people, His mind was ever-absorbed in the Advaitic (non-dual) state of absolute unity.

Bhagavan Nityananda’s Non-Dual Awareness

  1. Beyond Opposites – No Preferences or Aversions
    • Bhagavan never showed personal likes or dislikes. Whether He was offered a grand feast or a simple meal, whether He was in a temple or a roadside hut, His state remained unchanged.
    • He was equally at ease with ascetics and householders, scholars and illiterates, saints and sinners. He did not judge or favor anyone based on external identity.
  2. The World Appeared to Him Like a Dream
    • Once, a devotee asked Bhagavan, “Why don’t you respond when people abuse you?”
    • He smiled and replied, “It is all a dream. Do you react to the people you see in a dream after waking up?”
    • He had no identification with the body or ego, so praise and insult made no difference to Him.
  3. Moving in the World, Yet Beyond It
    • Bhagavan traveled to many places—Mangalore, Kanhangad, Ganeshpuri, Vajreshwari—but these movements were not out of personal will or desire.
    • He did not “seek” anything nor did He have a sense of I am going here or I am doing this.
    • Like a river that flows naturally, His movements were spontaneous and guided by Divine Will.
  4. Beyond Attachment and Renunciation
    • Unlike a common man who clings to family, possessions, or emotions, Bhagavan had no sense of mine and not mine.
    • At the same time, He was not a renunciant in the conventional sense. He did not “reject” the world—He simply remained unaffected by it.

Examples from Bhagavan’s Life

  1. Indifference to Comfort and Discomfort
    • Bhagavan was once resting on a hard stone slab, covered with just a gunny sack. A devotee felt pity and placed a soft mattress under Him while He was asleep.
    • When Bhagavan woke up, He calmly removed the mattress and continued sleeping on the hard surface, unaffected by comfort or discomfort.
  2. No Reaction to Praise or Insult
    • Some villagers in Manjeshwar mocked Him, yet He remained unmoved.
    • Others worshipped Him as God, yet He did not display pride or attachment.
    • He simply existed in the state of Sahaja Samadhi (effortless absorption in the Self).
  3. Unconcerned with His Own Actions
    • Bhagavan once took a devotee’s expensive gold chain, played with it for some time, and then threw it away. The devotee was shocked but later realized that Bhagavan had no sense of I took it, I lost it.
    • To Him, gold and dust were the same.

Conclusion

Bhagavan Nityananda was ever established in the Advaita state. Though He walked among people, He saw only the One Supreme Consciousness (Chidakasha). His movements were like the drifting of a cloud—without attachment, without personal intention, without any sense of separation between Himself and the world.

Thus, He had no consciousness of duality (Dwaita) though He moved from place to place, because in His experience, there was never anything other than the Self.

“He has no hunger.”
This does not mean that the Avadhoota does not eat, but that he is not driven by hunger like ordinary beings. If food comes, he eats; if it does not, he remains content. His sustenance is derived from the bliss of the Self (Atmananda). Many realized beings, like Bhagavan Nityananda, have been known to go without food for days, sustained by divine energy alone.

“He has no hunger.” – In the Context of Parabrahmaswaroop Bhagavan Nityananda

Hunger is a fundamental need of the body, but an Avadhoota, having transcended bodily identification, does not experience hunger in the same way as ordinary beings. For an enlightened being like Bhagavan Nityananda, food was neither a necessity nor a source of pleasure. He ate not out of personal need but only to sustain the body as an instrument of divine will.

Bhagavan Nityananda’s Relationship with Food

  1. No Desire for Specific Food
    • Bhagavan was never particular about what was served to Him. Whether it was a grand meal or simple leftovers, He accepted everything with the same indifference.
    • If devotees brought food, He might eat a little or simply distribute it to others. He never displayed cravings, dislikes, or preferences.
  2. Indifference to Fasting and Feasting
    • He could go for days without eating, unaffected by the absence of food.
    • At other times, He might eat abundantly, but this was not due to personal appetite—it was often a means of blessing devotees.
    • A true Avadhoota is beyond the bodily cycle of hunger and satiety.
  3. Food as a Mere Function
    • Bhagavan often mixed all items on His plate into an unrecognizable paste, known as Kala, so that no individual taste remained. This symbolized His non-attachment to sensory pleasures.
    • He never ate for enjoyment but only as an act of sustenance.

Examples from Bhagavan Nityananda’s Life

  1. Going Without Food for Days
    • There were instances when Bhagavan did not eat for several days. Yet, He remained as radiant and energetic as ever, showing no signs of weakness.
    • His body was sustained by divine energy (Brahma Tejas), not by material food.
  2. Feeding Others Before Eating Himself
    • At times, devotees would prepare meals for Him, but He would first serve the food to others, ensuring everyone was fed before taking even a morsel Himself.
    • This reflected His state of selflessness—His concern was only for the welfare of others, never for His own bodily needs.
  3. Indifference to Physical Discomfort
    • Once, when asked why He did not eat at regular times, He replied, “This body has no hunger. Food comes when it has to; if not, it doesn’t matter.”
    • This complete detachment from bodily urges is a sign of an Avadhoota.

Beyond the Physical Need for Food

For Bhagavan Nityananda, food was neither a source of sustenance nor a requirement for survival. Like the great sages who lived on prana (life energy), He was beyond hunger, unaffected by the needs of the body. He ate only for the sake of others, to set an example, or to bless His devotees.

His very presence nourished those around Him, for He was sustained by the infinite power of Chidakasha, the formless Consciousness.

Conclusion

This verse presents the Avadhoota as a fully liberated being, beyond the limitations of the body, mind, and ego. He is established in non-duality, seeing only the supreme reality in all things. He moves through the world like a silent witness, unaffected by its fluctuations. His very presence radiates peace, reminding seekers of their own divine nature.