Sadguru Sthavan by Tulas Amma – Hymn 19, 20 and 21

Hymn No.19

Nitynand smaran kara|Nishidinee|Nitynand Smaran Kara||1||

Vishay Sukhate|Vishapari Tyagave|Vichar Hachi Bara||2||

Vairagyate Drudh Mani Dharuni|Vaibhav Buddhi Khara||3||

Akhand Dhyanee Man Lavuni|Sahaj Leela Smara||4||

Nirmal Anandee|Nityanand Charanee|Nitya Rajee|Lole Tvara||5|

English

Contemplate upon Sadguru Shri Nityananda each day, every moment!
Remember Sadguru Shri Nityananda, night and day. ||1||

Renounce the pleasures of the senses like poison —
this alone is the true and right understanding. ||2||

Hold firmly to dispassion in your heart,
as if it is the true wealth and glory of the mind. ||3||

Steadily focus your mind on the Guru,
recollecting His effortless divine play (Leela) as you meditate. ||4||

Nirmalanand says, “I eternally prostrate at the dust of the Guru’s Lotus Feet!” ||5||

“Nityanand Smaran Kara | Nishidinee | Nityanand Smaran Kara ||”
Constantly remember Bhagavan Nityananda, day and night. Keep the memory of Nityananda alive in your heart.

The essence of this verse is the practice of Nitya Smarana — continuous remembrance of the Guru or the Divine. In the path of devotion (Bhakti) and knowledge (Jnana), the mind’s constant recollection of the Guru is seen as the foundation of spiritual progress.
The name Nityananda itself means “Eternal Bliss.” Thus, to remember Nityananda is to immerse oneself in a state of eternal joy and awareness.
Nishidinee means both day and night, symbolizing unbroken mindfulness and awareness.

“Vishay Sukhate | Vishapari Tyagave | Vichar Hachi Bara ||”
Renounce the poison of worldly pleasures and understand this truth with firm conviction.

Vishay Sukh refers to sensory pleasures that bind the mind to the material world. These are compared to visha (poison) that can delude and distract a seeker from the path of liberation.
The verse emphasizes the necessity of Vairagya (dispassion) — understanding that sensory pleasures are fleeting and ultimately lead to bondage.
Vichar Hachi Bara — The discernment or reflection on this truth is of utmost importance. In Vedanta, this is called Viveka, the ability to distinguish between the eternal (Nitya) and the ephemeral (Anitya).

“Vairagyate Drudh Mani Dharuni | Vaibhav Buddhi Khara ||”
Hold firm to dispassion (Vairagya) as a precious gem and shatter the pride of worldly wealth.

Vairagya is considered a jewel for a seeker because it protects against attachment and delusion. The metaphor of a gem highlights its rarity and value.
The phrase Vaibhav Buddhi Khara implies that the attachment to material wealth and its pride must be destroyed. Material wealth can lead to ego and arrogance, which are obstacles to self-realization.
The firmness (Drudh) in Vairagya signifies the unwavering resolve needed to tread the spiritual path.

“Akhand Dhyanee Man Lavuni | Sahaj Leela Smara ||”
Immerse the mind in uninterrupted meditation and remember the effortless divine play (Leela) of Nityananda.

Akhand Dhyana means undivided, continuous meditation. It is the state of total absorption where the mind does not waver.
Sahaj Leela refers to the effortless divine play of Bhagavan Nityananda. In Advaita Vedanta, the entire creation is seen as the spontaneous, effortless expression of the Supreme. To witness this Leela is to realize the non-dual essence.
This verse encourages the devotees to remain in a meditative state, recognizing the divine play unfolding within and around them.

“Nirmal Anandee | Nityanand Charanee | Nitya Rajee | Lole Tvara ||”
With a pure heart, delight in the feet of Nityananda, ever content and quick to surrender.

Nirmal Anandee signifies a mind purified of selfish desires. Such a mind can experience true bliss (Ananda).
The phrase Nityanand Charanee symbolizes complete surrender at the feet of the Guru. In Bhakti, the feet of the Guru represent the foundation of spiritual progress.
Nitya Rajee — the state of being perpetually content in the grace of the Guru. Contentment reflects freedom from desires and acceptance of the Guru’s will.
Lole Tvara means a readiness to surrender and serve with devotion, without hesitation or delay.

This hymn captures the essence of Guru Bhakti — unwavering devotion to the Guru — as a path to liberation. It emphasizes constant remembrance, dispassion, self-reflection, meditation, and complete surrender as the steps to realizing the eternal bliss of Nityananda. It reflects the core teachings of Bhagavan Nityananda, who personified the effortless and compassionate nature of the Divine.

Hymn No. 20

Guru Dnyanroopa|Poorna Karee Krup|Shuddha Swaroopa|Toochi Bapa||1||

Guru Devdasa|Door Karee Trasa|Nurvichi Asha Sansarachee||2||

Avadhoot Krupa|Hari Trividh Tapa| Adnyan Hruttapa|Kari Nasha||3||

Garbhvas Dukh|Vari Trusha Bhook|Bahu Shant Sukh|Antaryamee||4||

Bauuvbhay Nashee|Antar nivasee|Abhayachee Deshee|Bhakta Loka||5||

Shdvaryasi Maree|Trushna Chint haree|Hrudaygavharee|Vasoniya||6|\

Yogeeraj Amha|Nei Chidakasha|Bhogavi Chitsukha|Swanubhave||7||

Nirmal Anandee| Nityanand Dhyanee| Nitya Preme Ranguni|Leen Zalee||8|

English

O Guru, You embody the very essence of divine knowledge, and You shower Your boundless grace upon us. Your form is utterly pure, O my beloved Father! ||1||

O Guru, the humble servant of the Divine, I implore You to dispel and annihilate all my troubles. Through Your grace, even the faintest traces of desire for worldly pleasures and joys are eradicated, leaving me content. ||2||

By the grace of my Guru, the Avadhoot who is detached from worldly life and desires, the threefold afflictions (Trividatap) are dissolved, and the heart’s pain born of ignorance is destroyed. ||3||

Your grace, O Sadguru, frees us from the suffering of the womb (liberation from the cycle of rebirth). You quench the thirst and hunger for worldly pleasures, bringing deep peace and joy to the core of the heart. ||4||

O Guru, You destroy the fears of this worldly existence. By dwelling within our hearts, You grant us the assurance of fearlessness and shower Your blessings upon us. ||5||

By residing in our hearts, You vanquish the six inner enemies—lust, anger, greed, delusion, pride, and envy—and dispel the passions and anxieties that disturb an aspirant. ||6||

O King of Yogis, lead us to the divine sky of Consciousness, where, through our own direct experience, we may savor the bliss of pure awareness. ||7||

Nirmalanandee says, “By meditating on my Sadguru Nityananda, I am forever immersed in His love, which has made me profoundly humble and surrendered to all.” ||8||

This hymn celebrates the Guru as the embodiment of divine knowledge (Dnyanroopa) and the destroyer of ignorance. It highlights the Guru’s grace in guiding devotees through the challenges of worldly life, leading them to spiritual liberation. Below is a verse-by-verse elaboration, capturing the depth of its spiritual message.

“Guru Dnyanroopa | Poorna Karee Krup | Shuddha Swaroopa | Toochi Bapa ||”
The Guru is the embodiment of knowledge, bestowing complete grace. The Guru’s form is pure and immaculate — truly, He is the Divine Father.

Dnyanroopa (Embodiment of Knowledge): The Guru is not merely a teacher but the very essence of divine wisdom. In Vedanta, true knowledge is self-knowledge — the realization of the Atman (Self).
Poorna Krupa (Complete Grace): The Guru’s grace is unconditional and complete, like a steady flow of compassion that leads to liberation.
Shuddha Swaroopa (Pure Form): The Guru’s state is beyond dualities, untouched by ignorance. Such purity symbolizes the non-dual realization of the Absolute.
Toochi Bapa (You are the Father): The Guru is seen as both a fatherly guide and the ultimate protector, embodying divine parenthood.

“Guru Devdasa | Door Karee Trasa | Nurvichi Asha Sansarachee ||”
The Guru, devoted to the Divine, dispels all fear and fulfills the deepest yearnings of worldly life.

Devdasa (Servant of the Divine): Although a realized being, the Guru humbly serves the Divine Will.
Door Karee Trasa (Removes Fear): The Guru’s grace removes the fears of the ego — fears rooted in attachment, desires, and ignorance.
Nurvichi Asha (Desireless Aspiration): The highest aspiration is to be free from desires, and the Guru inspires this state of contentment.
Sansarachee (Worldly Life): The Guru transforms worldly life into a path of spiritual realization by teaching detachment amidst involvement.

“Avadhoot Krupa | Hari Trividh Tapa | Adnyan Hruttapa | Kari Nasha ||”
The grace of the Avadhoot dispels the threefold afflictions and destroys the burning pain of ignorance.

Avadhoot: The Avadhoot represents the state of absolute detachment — one who is beyond societal norms and worldly conditioning.
Trividh Tapa (Threefold Suffering): The threefold afflictions — physical (Adhibhautika), mental (Adhyatmika), and cosmic (Adhidaivika) — are neutralized by the grace of the Guru.
Adnyan Hruttapa: The torment caused by ignorance in the heart is eradicated by the Guru’s wisdom. This aligns with the Upanishadic teaching that knowledge is the only true remedy for ignorance.

“Garbhvas Dukh | Vari Trusha Bhook | Bahu Shant Sukh | Antaryamee ||”
From the suffering in the womb to the pangs of thirst and hunger, the Inner Controller (Antaryami) bestows profound peace and joy.

Garbhvas Dukh (Suffering of the Womb): Symbolizes the cycle of birth and death — Samsara. The Guru’s grace liberates one from this cycle.
Trusha Bhook (Thirst and Hunger): Not just physical, but the deeper desires and cravings that bind us to the material world.
Antaryamee (Inner Controller): The Guru, as the divine presence within, brings inner peace that transcends external circumstances.

“Bauuvbhay Nashee | Antar nivasee | Abhayachee Deshee | Bhakta Loka ||”
The Guru resides within, destroying the primal fear of worldly existence and granting the fearless state to all devotees.

Bauuvbhay (Fear of Worldly Existence): The fundamental fear of insecurity, impermanence, and death. The Guru’s guidance liberates from this primal fear.
Abhaya (Fearlessness): The Guru imparts Abhaya, a fearlessness born of realizing the Self as eternal and indestructible.
Antar Nivasee: The Guru is not a distant entity but dwells within, as the Self of all.

“Shdvaryasi Maree | Trushna Chint Haree | Hrudaygavharee | Vasoniya ||”
The Guru destroys the six internal enemies, removes desires and worries, and resides in the heart as the innermost Self.

Shadvarya (Six Enemies): Kama (desire), Krodha (anger), Lobha (greed), Moha (delusion), Mada (pride), Matsarya (jealousy). The Guru helps overcome these obstacles.
Trushna (Craving): The insatiable cravings are nullified by the contentment found in the Guru’s grace.
Vasoniya (Dwelling): The Guru, as the divine consciousness, dwells within the heart of every seeker.

“Yogeeraj Amha | Nei Chidakasha | Bhogavi Chitsukha | Swanubhave ||”
The Guru, our king of yogis, leads us to the space of Consciousness (Chidakasha) to experience the bliss of pure awareness through direct realization.

Yogeeraj (King of Yogis): The Guru is the supreme guide in Yogic and Vedantic traditions.
Chidakasha (Space of Consciousness): The inner space where pure consciousness shines, transcending mind and intellect.
Chitsukha (Bliss of Consciousness): The Ananda experienced in self-realization, distinct from sensory pleasures.
Swanubhava (Direct Experience): Liberation is not theoretical but a direct, lived experience granted by the Guru.

“Nirmal Anandee | Nityanand Dhyanee | Nitya Preme Ranguni | Leen Zalee ||”
In pure bliss, meditating on Nityananda, ever absorbed in divine love, I have merged in the Self.

Nirmal Anandee: The pure-hearted devotee finds unalloyed joy in the Guru’s remembrance.
Nityanand Dhyanee: Meditating on the Guru as Nityananda (eternal bliss) symbolizes merging with that state.
Nitya Preme Ranguni: Eternal love — devotion without expectation — leads to divine absorption.
Leen Zalee (Merging): The final union with the Self, a state of liberation (Moksha) where individuality dissolves.

This hymn is a profound offering of gratitude, reflecting the transformative power of the Sadguru. It portrays the Guru as the destroyer of ignorance, the protector of devotees, the inner Self, and the giver of supreme bliss. By guiding devotees through meditation, dispassion, and inner surrender, the Guru leads them to the ultimate realization of Nityananda — Eternal Bliss.

Hymn No.21

Avadhoot Mahima Phar||Ahe Vachateet|Ananyanbhakta var|Rahe Krupahast||1||

Aganit Agadh Tuzee |Sahaj Leela Ase|Sagunee Nirgunee Toochi|Bharalach Dise||2||

Antarangee Bahirangee|Sarvathayee|Sarvantaree Jagadatma|Vyapaktve Aase||3||

Nirmal Anandee Dhyat|Nityananad Vakya|Shiree Adnya Vandit|Leen Sada Sadodeet||4||

English

The greatness and glory of the Avadhoot are beyond comparison — they are beyond the reach of words! A devotee who has surrendered to Him completely and unconditionally is always under His benevolent grace. ||1||

Your divine play (leela) is infinite and unfathomable, flowing effortlessly and naturally. You encompass my world — both as the formless, transcendent Self and as the One with form. ||2||

You have permeated my innermost being as well as my outer senses. Indeed, You are the Cosmic Consciousness that fills all space (Sarvathayee), while simultaneously being the very essence of space itself (Sarvantaree). ||3||

Nirmalanandee says, “I remain ever absorbed in Your words, receiving them as divine commands with utmost humility, and I remain dedicated to fulfilling them.” ||4||

Avadhoot Mahima Phar | Ahe Vachateet | Ananyanbhakta var | Rahe Krupahast ||1||

The greatness of the Avadhoot is immeasurable and beyond the scope of words. The Avadhoot’s nature is transcendent, existing beyond the limitations of the mind and intellect. For those devotees who are steadfast in their exclusive devotion (Ananya Bhakti) — whose love is undivided and unwavering — the compassionate hand of the Guru always remains over them, protecting and guiding them.

Aganit Agadh Tuzee | Sahaj Leela Ase | Sagunee Nirgunee Toochi | Bharalach Dise ||2||

Your divine play (Leela) is infinite and unfathomable. No one can grasp its depth or boundaries. It flows effortlessly and spontaneously because it is Your very nature. You are both Saguna (with form and qualities) and Nirguna (formless and beyond qualities) — an embodiment of the ultimate paradox. Despite being beyond attributes, You appear complete and full in both aspects, reflecting the essence of all existence.

Antarangee Bahirangee | Sarvathayee | Sarvantaree Jagadatma | Vyapaktve Aase ||3||

You exist within and without, in all directions, and in all times. You pervade everything as the all-encompassing consciousness — the Jagadatma, the universal soul. Your presence is not confined to any particular form or location; it is the very essence that permeates every atom of the universe and the innermost core of every heart.

Nirmal Anandee Dhyat | Nityananad Vakya | Shiree Adnya Vandit | Leen Sada Sadodeet ||4||

Nirmalanandee meditates on the words of Sadguru Nityananda, holding them as sacred and eternally true. The commands of the Guru are received with utmost reverence, bowing to them as divine will. Through such dedicated contemplation and surrender, the devotee becomes absorbed in the constant, ever-shining light of divine awareness — merging with the eternal, self-luminous truth.