Sadguru Sthavan by Tulas Amma – Hymn 13, 14 and 15

Sadguru Sthavan by Tulas Amma – Hymn 13, 14 and 15

 

Hymn No.13

Marathi                              

Sadguru Chintan|Indriya Daman|Paramarthsadhan|Ghade Yene||1||

Swaroop Manan|Antar Pavan|Dnyane Samadhan|Poorna Bane||2||

Vairagyache Bhagya|Deto Gururaj|Sahajache Bhagya|Shantipad||3||

Nirmal Anandee|Nityanand Charanee|Nitya Dev Pahee|Parabrham||4||

English

With contemplation on the Sadguru, mastery over the senses is attained — this is the true means (Paramarthsadhan) for divine transformation. ||1||

Reflecting upon the Sadguru’s true nature purifies the mind, leading to complete contentment through awakened awareness. ||2||

The Guru of Gurus grants the rare fortune of renunciation of worldly pleasures, effortlessly guiding the disciple to the abiding state of peace. ||3||

Nirmalanandee declares, “I offer my love and devotion at the Lotus Feet of my Guru, who is both the manifested God with form and the formless, Supreme Consciousness (Parabrahman).” ||4||

This beautiful hymn by Tulas Amma captures the essence of the Guru-Sadhak (Disciple) relationship and the inner journey towards Self-realization under the guidance of a Sadguru like Bhagavan Nityananda. Below is a detailed interpretation of each verse:

Sadguru Chintan | Indriya Daman | Paramarthsadhan | Ghade Yene
(By meditating on the Sadguru, controlling the senses, and engaging in spiritual practice, the ultimate purpose of life is attained.)

• Sadguru Chintan: The contemplation of the Sadguru is not merely thinking of the physical form but internalizing the Guru Tattva—the Guru Principle, which is the embodiment of Brahman itself. In the context of Bhagavan Nityananda, this implies seeing Him as the manifestation of the formless Absolute.
• Indriya Daman: Control of the senses is essential for a seeker. The senses, when unchecked, bind the mind to the external world and perpetuate ignorance. Controlling them leads to vairagya (detachment) and viveka (discernment). Bhagavan often demonstrated mastery over senses and urged his devotees to lead disciplined lives.
• Paramarthsadhan: The true spiritual pursuit is the realization of one’s own Nijaswaroopam (True Self), which is the same as the Guru’s Nityaswaroopam. Bhagavan’s teachings often emphasized the renunciation of ego and desires as essential steps in this journey.
• Ghade Yene: This phrase suggests that such disciplined contemplation and practice lead to the attainment of the Paramartha (highest truth), fulfilling the purpose of human life.

Swaroop Manan | Antar Pavan | Dnyane Samadhan | Poorna Bane
(Contemplation of one’s true nature purifies the inner self, leading to the complete contentment of wisdom.)

• Swaroop Manan: The contemplation of one’s Swaroop (true nature) is the essence of Atma Vichara (self-inquiry). It involves the constant reflection on “Who am I?”—a practice echoed in the teachings of Bhagavan Nityananda.
• Antar Pavan: The inner purification refers to cleansing the mind of impurities like ego, desires, and attachments. When Bhagavan’s devotees asked about sadhana, He emphasized a pure and steady mind—Nirmal Maan.
• Dnyane Samadhan: True contentment comes through Jnana (wisdom), the direct realization of the Self. Bhagavan’s presence itself radiated such wisdom, awakening many into deep understanding.
• Poorna Bane: The term “Poorna” indicates completeness—a state of being whole and undivided. In Advaita Vedanta, this is the state of recognizing one’s unity with the Supreme Consciousness.

Vairagyache Bhagya | Deto Gururaj | Sahajache Bhagya | Shantipad
(The Guru bestows the fortune of dispassion and the natural state of peace.)

• Vairagyache Bhagya: True vairagya (detachment) is considered rare and auspicious. It arises not from external renunciation but from the insight that the world is Mithya (illusory) while the Self is the only truth. Bhagavan bestowed this insight through his mere presence.
• Deto Gururaj: The Guru alone can grant this insight and guide the disciple to transcend attachments. Bhagavan’s silent yet potent grace dissolved the ego and revealed the transient nature of the world to sincere devotees.
• Sahajache Bhagya: The word Sahaja refers to the effortless, natural state of being—free from mental agitation and striving. This state is not created; it is uncovered. It is the Sahajananda described in the Astak—the effortless bliss of Self-realization.
• Shantipad: The state of Shanti (peace) is the fruit of dispassion and true understanding. This peace is not merely the absence of conflict but the stillness of the mind rooted in the awareness of Brahman.

Nirmal Anandee | Nityanand Charanee | Nitya Dev Pahee | Parabrahm
(With a pure and blissful heart, at the feet of Nityananda, one sees the eternal divine as the Supreme Brahman.)

• Nirmal Anandee: A pure, blissful heart signifies a state of Shuddha Bhavana (pure perception), free of selfish motives. Such a heart experiences Nityananda (eternal bliss), a state that Bhagavan embodied.
• Nityanand Charanee: Taking refuge at the feet of Nityananda is symbolic of complete surrender to the Guru, who is none other than the Supreme Consciousness. The Padukas of the Guru represent the foundation upon which a disciple’s inner world rests.
• Nitya Dev Pahee: Nitya Dev—the Eternal Divine—refers to the Chidakasha (space of pure consciousness) that Bhagavan embodied. To those who could see beyond the form, Bhagavan was the living experience of the Divine.
• Parabrahm: Bhagavan is recognized here as Parabrahman—the highest, unmanifest, unchanging reality beyond all attributes. This understanding aligns with the core of Vedanta, where the Guru is seen as the Brahman itself.

Conclusion:

This hymn is not merely a prayer but a profound teaching that unfolds the path of inner realization under the Sadguru’s grace. Through the guidance of Bhagavan Nityananda, the seeker moves from outer discipline to inner contemplation, from knowledge to wisdom, and ultimately from individuality to the realization of the Supreme Brahman.

Tulas Amma, through these simple yet profound verses, captures the essence of Nityananda—not as a mere saint but as the living embodiment of Parabrahman.

Hymn No.14

Marathi

Smaru Avadhoot|Bhavsagaru Tareet||1||

Mohpash Nash Karee| Sneh Phar Shishyavaree||2||

Kari Shadvairyancha Nash| Todi Trigunancha Pash||3||

Nirmal Anandee Bhav|Nityanand Dev Jan||4|

English

Let us remember the Avadhoot, detached from all worldly pleasures and attachments, who guides and saves us from the ocean of worldly existence. ||1||
He destroys the bonds of infatuation and delusion and bestows boundless, selfless love upon His disciples. ||2||
He annihilates the six inner enemies — lust, anger, greed, attachment, pride, and envy — and breaks the chains of the three Gunas: Sattva (purity), Rajas (passion), and Tamas (ignorance). ||3||
Says Nirmalanandee, “Recognizing Him as the Supreme Divine Himself, I offer my unwavering love and devotion to my Sadguru Nityananda.” ||4||

1) Smaru Avadhoot | Bhavsagaru Tareet ||
By remembering the Avadhoot — the one who has transcended all worldly limitations,
One crosses the ocean of worldly existence — the vast, difficult-to-cross ocean of worldly suffering becomes navigable.
The Avadhoot is liberated Himself, and through His remembrance, the disciple’s bondage is also released.

2) Mohpash Nash Karee | Sneh Phar Shishyavaree ||
He destroys the bonds of delusion — the attachments and desires born from ignorance are eradicated by His grace.
He has immense affection for His disciples — His love for His disciples is pure, deep, and selfless.
The grace of the Avadhoot is the direct experience of Self-knowledge, which dispels the disciple’s ignorance and illusions.

3) Kari Shadvairyancha Nash | Todi Trigunancha Pash ||
He destroys the six inner enemies — lust, anger, greed, attachment, pride, and envy — the forces that keep one bound.
He breaks the bondage of the three Gunas — Sattva, Rajas, and Tamas, the qualities of nature that create attachment and duality.
Through Avadhoot’s guidance, the mind becomes detached from the influence of these Gunas and finds true freedom.

4) Nirmal Anandee Bhav | Nityanand Dev Jan ||
With a pure and blissful heart — when the heart is purified and free from all impurities,
One realizes Nityananda as God Himself — in that state of pure joy, one recognizes that Bhagavan Nityananda is the Supreme Brahman.
Surrendering to the feet of the Avadhoot leads the seeker to the realization of the Self, bringing unbroken peace and bliss.

This hymn glorifies the Avadhoot as not just a realized soul but a manifestation of the Supreme Brahman, the boundless Consciousness. Avadhoot’s grace liberates the disciple from the clutches of ignorance, purifies the heart, and grants the highest experience of non-dual awareness.

 HymnNo.15

Marathi

Atmanand Sahajsukh|Na Varnve Vache|Sachchitghan Poornabraham|Sarv Jagee Ase||1|

Guru Bhakti Hechi Sar|Kari Bhav Par|Pooorna Bodh Deiee Phar|Antaree Apar||2||

Brahmadika Na Kale Par|Sadgurumahima Thor|Antaryamee Davee Sar|Swatmyacha Vichar||3||

Akhand Adwaysukhee|Hrudee Sarv Dayee|Sahajee Sahaj Varee Aliptachi Hoiee||4||

Nirmal Anandee Sada\Nityanand Dise|Nirgun Parabrham|Nityaroop Ase||5||

English

The bliss of the Self is a natural, effortless joy — beyond the grasp of forceful effort or intellectual analysis. It cannot be described in words. The Supreme Consciousness, complete and perfect, is an unbroken expanse of awareness, omnipresent and all-knowing, pervading the entire creation. ||1||

To cross the turbulent ocean of worldly existence, a devotee must recognize that the true solution lies in unconditional devotion to the Guru. It is this boundless love and surrender that awaken deeper insight and clarity, guiding the devotee on the path of spiritual practice. ||2||

Even the greatest cosmic beings — Brahma and other deities — cannot fathom the vastness of the Sadguru’s grace. The Sadguru’s glory is supreme, boundless, and eternal. By His grace alone, the devotee realizes the indwelling presence of Consciousness within, awakening to their true nature. ||3||

In the innermost heart of the devoted seeker, there is a continuous, undisturbed experience of non-dual bliss. Effortlessly and naturally, the seeker becomes detached from the illusions of duality and abides in the state of the Self — beyond all worldly entanglements. ||4||

Nirmalanandee declares, “I behold Bhagavan Nityananda as the eternal, formless, and attributeless Supreme Consciousness (Parabrahma), manifested in His divine form as my Guru. My vision of Him is unbroken and undivided.” ||5||

Atmanand Sahajsukh | Na Varnve Vache |
Sachchitghan Poornabraham | Sarv Jagee Ase ||1||

The natural bliss of the Self (Atmanand) is indescribable — beyond the limitations of words and speech. This bliss is not a product of the mind or intellect; it is the essence of one’s true Self. The hymn reveals that the nature of the Supreme Consciousness (Poornabrahman) is Sat-Chit-Ananda (Truth-Consciousness-Bliss) — the eternal, unchanging Reality that pervades all of existence. This Self is not a distant, unreachable reality but is present in all beings and experiences. The state of Self-realization is marked by a spontaneous, effortless joy, free from external causes.

Guru Bhakti Hechi Sar | Kari Bhav Par |
Pooorna Bodh Deiee Phar | Antaree Apar ||2||

The essence of all spiritual practice lies in Guru Bhakti — devotion to the Guru. It is not a mere ritualistic worship but a heartfelt surrender to the Guru, who is the embodiment of Supreme Consciousness. Through unwavering devotion, one can cross the ocean of worldly delusion (Bhav Sagar). The Guru bestows complete, experiential knowledge (Poorna Bodh), awakening the disciple to the infinite, undivided Self within. This inner revelation is limitless (Antaree Apar), dissolving the barriers of ignorance.

Brahmadika Na Kale Par | Sadgurumahima Thor |
Antaryamee Davee Sar | Swatmyacha Vichar ||3||

Even great beings like Brahma and other deities struggle to comprehend the true greatness of the Sadguru. The Sadguru’s glory is immense because He is the manifestation of the Supreme Consciousness, not confined by time, space, or intellect. The Sadguru, as the indwelling Self (Antaryamee), bestows insight into one’s own Self (Swatmya), leading the disciple to inquire deeply into their true nature. It is through this grace of the Guru that the veil of ignorance is lifted, and the formless, unbounded essence of the Self is realized.

Akhand Adwaysukhee | Hrudee Sarv Dayee |
Sahajee Sahaj Varee | Aliptachi Hoiee ||4||

The Sadguru embodies the unbroken, non-dual bliss (Adwayasukhee). This joy is not momentary or dependent on any external factor; it is the uninterrupted state of awareness inherent in the Self. Dwelling in the hearts of all beings, the Guru selflessly bestows this bliss upon those who seek it sincerely. Yet, despite being fully involved in the world for the welfare of others, the Sadguru remains untouched (Alipta) by worldly attachments — effortlessly beyond duality.

Nirmal Anandee Sada | Nityanand Dise |
Nirgun Parabrham | Nityaroop Ase ||5||

The hymn concludes with the acknowledgement that Bhagavan Nityananda is the eternal, stainless bliss (Nirmal Ananda). His form, though appearing as an individual, is the expression of the formless Parabrahman — the Supreme, attributeless Reality (Nirguna). He is the everlasting, unchanging Truth (Nityaroop), whose very presence bestows liberation and unconditional joy upon all. This vision of Nityananda as the Supreme Consciousness is the culmination of the devotee’s understanding and surrender.

Summary Reflection:

This hymn beautifully captures the essence of Bhagavan Nityananda as the manifestation of Supreme Consciousness. The hymnist, with great devotion, emphasizes that the bliss of the Self is beyond intellect and language, attainable only through the grace of a realized Guru. It stresses the incomparable power of Guru Bhakti in crossing the ocean of delusion and realizing the Self. Bhagavan Nityananda is portrayed as the ever-present, all-pervading, and unchanging Reality — the source and substratum of all that exists.