Sadgurusthavan by Tulas Amma Hymn – 34, 35 and 36

Sadgurusthavan by Tulas Amma Hymn – 34, 35 and 36

Altar at Anand Ashram of Tulas Amma

 

Hymn No.34

Marathi

Sadguruche Roop|Sarv Thayee Ek|Sarvahi Vyapak|Sachchidroop||1||

Guruche Pay| Vishranteeche thav|Vishvavyapee Dev|Vishvee Paha||2||

Sadhanasi Sange|Sarasar Bodhe|Sandavee Virage|Vishayans||3||

Nirmal Anandee|Nityanand Dhyayee| Nijavastu Pahee|Nitya Preme||4||

English

The Form of the Sadguru — One, Divine,
Shining alike in every shrine.
Omnipresent — His Consciousness flows,
The Knower of all — the Source that knows!
Omniscient Power, Pure and Vast,
The Absolute — beyond all past!||1||

His Lotus Feet — the place of peace,
Where all our worldly burdens cease.
He fills the cosmos, yet within —
The universe lies deep in Him!
To rest in Him is joy complete,
All sorrows vanish at His Feet.||2||

He teaches paths of Truth and light,
To turn the mind from sense delight.
He burns desire with wisdom’s flame,
And leads the soul beyond all names.
From worldly thirst, He sets us free,
And kindles love for purity.||3||

Sings Nirmalanandee, day and night —
“I dwell in His eternal light.
In love, I chant my Master’s Name,
And realize the Self — the same.
No more I seek, no more I roam —
In Him I find my truest home!”||4||

Front view of Anand Ashram

Sadguruche Roop | Sarv Thayee Ek | Sarvahi Vyapak | Sachchidroop ||1||

The form of the Sadguru is One everywhere. He is all-pervading — the very essence of Sat (Truth), Chit (Awareness), and Ananda (Bliss).

Tulas Amma begins with a declaration of the non-dual nature of the Guru — Sadguruche Roop is not confined to one body or place. It is sarv-thayee ek, the same in all places, at all times. This echoes the essence of Advaita Vedanta — the Sadguru is not just a person but a Tatva, a universal principle.

To call the Sadguru sarvahi vyapak (all-pervading) and sachchidroop is to say He is of the same substance as Brahman — ever-existing (Sat), ever-aware (Chit), ever-blissful (Ananda). This aligns with how Bhagavan Nityananda is often described by Tulas Amma and other devotees — not bound by the physical, but present in every atom of creation.

Guruche Pay | Vishranteeche Thav | Vishvavyapee Dev | Vishvee Paha ||2||

At the Guru’s feet is the seat of rest. The Divine pervades the universe — look, and you shall see!

This verse brings the seeker into a more intimate relationship with the Guru. The Guruche Pay (feet of the Guru) symbolize humility, surrender, and refuge. Tulas Amma calls them the Vishranteeche Thav — the abode of rest — not just physical rest, but the rest of the agitated mind, the stillness that comes from surrendering at the Guru’s Lotus Feet.

By saying Vishvavyapee Dev, she emphasizes again that the Divine is not somewhere else. He is not just in temples or scriptures, but pervading the entire universe. And in that stillness found at the Guru’s feet, the vision opens — Vishvee Paha! — “See it in the world!” This is not poetic exaggeration, but the direct perception (aparoksha anubhuti) that a true seeker can experience through Guru’s grace.

Sadhanasi Sange | Sarasar Bodhe | Sandavee Virage | Vishayans ||3||

In the company of spiritual practice, true wisdom arises; detachment from sense-objects follows naturally.

Here, Tulas Amma speaks like a compassionate teacher. Sadhanasi Sange (in the companionship of sadhana) refers to the importance of spiritual discipline — japa, dhyana, seva, satsang. These practices are not dry rituals; when done in the presence or remembrance of the Guru, they lead to Sarasar Bodhe — discrimination between the real and the unreal, the eternal and the ephemeral.

Sandavee Virage Vishayans — when this wisdom blossoms, detachment (Vairagya) doesn’t have to be forced. It arises naturally. Worldly objects and pleasures (Vishayans) lose their charm when the inner joy of Guru Tatva begins to shine. This verse reflects the progression of a sincere seeker — from discipline to clarity to renunciation.

Nirmal Anandee | Nityanand Dhyayee | Nijavastu Pahee | Nitya Preme ||4||

In pure joy, one meditates upon Nityananda; and in eternal love, one attains the True Self.

A verse soaked in Bhakti! Nirmal Anandee is not just a mood of joy — it’s the purified blissful state of the heart, when ego, doubt, and fear have been dissolved. In that state, the seeker naturally meditates on Nityananda, who here represents not just the historical figure of Bhagavan Nityananda, but the eternal inner presence, the Supreme Self.

Dhyayee — the one who meditates — becomes one with Nityananda — the object of meditation. This leads to Nijavastu Pahee — the realization of one’s True Nature.
And the path? Nitya Preme — constant, unwavering love. Not sentimental or emotional love, but a steady flame of devotion, rooted in knowledge and purity.

Tulas Amma, through just four stanzas, delivers the essence of:

• Jnana (Knowledge of the Self)

• Bhakti (Devotion to the Guru)

• Vairagya (Detachment from the unreal)

• and Sadhana (Practice in the company of grace)

Her words, like her life, are immersed in the truth of Guru Kripa Yog — where the Sadguru is not just a guide, but the very embodiment of the Supreme.

Hymn No.35

Marathi

Sadguru Smaran Kara|Sadodit|Sadguru Smaran kara||1||

Guruvakyache Chintan karita|Uddhari Adnya Nara||Sadodit||2||

Sugamahuni he sugam sadhane|Udhar hoto Tvara|| Sadodit||3||

Gurumantravaree Nishtha dharita|Phutavil Dnyanzara||Sadodit||4|| Nirmal Anandee|Nityanand Charanee|Vilin Hoiee Tvara||Sadodit||5||

Remember the Sadguru — always, always!
In thought, in heart — always, always!||1||

Reflect on His word, the Truth He speaks,
Even the lowliest soul He seeks.
Lifts up the fallen, breaks the chain —
His wisdom washes away all pain!||2||

Simple this path, so sweet, so true,
Open for all — for me and you.
Instant upliftment, shining bright —
Just take His Name, step into Light!||3||

Hold firm the Mantra He gave to you,
With faith and love, steady and true.
The light of Knowledge then shall rise,
And grace shall flow from boundless skies!||4||

Sings Nirmalanandee with heart so pure,
“To Nityananda, I bow and endure.
Merged in His Feet — no coming, no go —
I am That — I am — I know, I know!”||5||

This abhang is a luminous gem from Tulas Amma — simple in language, but profoundly potent in its spiritual instruction. Each line carries the nectar of Guru Bhakti, Smaran (remembrance), and the power of Mantra and Vichara (contemplation).

1. Sadguru Smaran Kara | Sadodit | Sadguru Smaran Kara ||1||

Remember the Sadguru — constantly and devotedly. Let this remembrance be ever-rising like the sun — Sadodit!

This opening verse is both an invitation and an instruction. Smaran here is not just mental repetition, but heartfelt remembrance — the inner dwelling on the Guru’s name, form, words, presence, and grace.

The word “Sadodit” (सदोदित) means ever-rising — like the sun that never sets. Just as the sun illuminates the world without pause, let the remembrance of the Sadguru shine perpetually in our hearts. Tulas Amma repeats the phrase to stress its central importance in a seeker’s life — this alone can transform everything.

2. Guruvakyache Chintan Karita | Uddhari Adnya Nara || Sadodit ||2||

Contemplating the Guru’s words uplifts even the most ignorant one — Sadodit!

The Guru’s Vachana (words) are not ordinary teachings — they are mantras infused with Shakti, born from direct experience of Truth. Tulas Amma assures that even one steeped in ignorance (Adnya Nara) can rise beyond bondage just by reflecting on the Guru’s words.

Chintan — the deep reflection or turning over of these words — is not an intellectual exercise but a meditative absorption. When one contemplates the Guru’s guidance with faith and longing, the mind begins to clear, and light enters.

3. Sugamahunī He Sugam Sādhane | Uddhār Hoto Tvarā || Sadodit ||3||

There is no path easier than this — remembrance of the Guru brings swift liberation — Sadodit!

Tulas Amma declares boldly that this is the most effortless among all spiritual disciplines. Why? Because it needs no external qualification — no rituals, no scholarship, no complex austerities. The heart’s sincere remembrance is enough.

She uses the word “Tvara” — speed, urgency. When the longing is real and the smaran is steady, freedom comes quickly. This aligns with the teaching of great saints like Ramana Maharshi and Bhagavan Nityananda — the direct path lies in constant Self- or Guru-remembrance, for the two are not separate.

4. Gurumantravaree Nishtha Dharita | Phutavil Dnyanzara || Sadodit ||4||

With steadfast faith in the Guru’s Mantra, the darkness of ignorance is shattered — Sadodit!

The Guru Mantra is the subtle body of the Guru — it holds his presence, power, and consciousness. Holding nishtha (unwavering faith and discipline) in chanting the mantra, the seeker breaks through the thick veil of Dnyan-zara — the fog of forgetfulness, confusion, and duality.

The word Phutavil means to break open, to burst apart. Just like a seed cracking open reveals the tree inside, the Mantra cracks open the shell of the ego, letting the light of true knowledge pour forth.

5. Nirmal Anandee | Nityanand Charanee | Vilin Hoiee Tvara || Sadodit ||5||

Says Nirmalanandee: At the holy feet of Nityananda, I yearn to merge — swiftly, in love and purity — Sadodit!

In this final verse, Tulas Amma speaks as Nirmalanandee, her inner name. The name means one who is blissful in purity — a mind purified of desires, doubts, and duality.

She longs not for experiences or siddhis, but to be Vilin — merged — at the Charan (feet) of Bhagavan Nityananda. Feet here signify complete surrender, the loss of ego. And she prays for this merging to happen with Tvara — a loving urgency. This is the final fruit of Sadguru Smaran — the dissolution of the individual into the ocean of Nityananda.

In just five brief stanzas, Tulas Amma gives us:

• A path: Constant remembrance of the Sadguru

• A method: Contemplation of Guru’s words and Mantra

• A promise: Swift liberation

• A fruit: Merging in the infinite Self, the Sadguru

And all of it, Sadodit — ever-rising, ever-glorious, ever-true.

Hymn No. 36

Marathi

Pahee Gurubrahm He|Brahm Vistaruni|Jag Udbhave||1||

Mool Brahma Thayee|Poorna jagatee|Kari Vastee Mahattatvee He||2||

Akhand Roopa|Brahmswaroopa|Sthavar Jangam Bharoni Toochi|Rahee Brahmandee||3||

Nirmal Anandee| Nityanandcharanee|vileen Hounee|Nischal Rahee||4||

English

Behold! O heart, behold and see,
The Gurubrahma — vast and free!
Within Him dwells all Consciousness bright,
From Him the world takes birth and light.
No dual play, no veiling dance —
In His pure Self, All find their chance!||1||

A wonder deep, too vast to tell —
From Him both world and Spirit swell!
Supreme and gross, both rise and fade,
In Gurudev, the whole is laid!
At His one point, all merges true —
The seen, the seer, the seeing too.||2||

O Sadguru, Thy form I see —
The Cosmic Root of unity!
In Thee I see this world unfold,
Its moving forms, its structures old.
From stone to star, from leaf to man,
Thou art the Breath in every span!||3||

Sings Nirmalanandee, heart so still:
“O seeker, rise beyond the will!
Just melt within those Feet divine —
Of Sri Nityanand, love’s pure shrine.
There you shall rest, untouched by the tide —
In stillness vast, forever abide”.||4||

Pahee Gurubrahm He | Brahm Vistaruni | Jag Udbhave ||

Behold the Guru-Brahman — the One from whom the universe emerges and into whom it expands as Consciousness.

Pahee means “behold” or “contemplate deeply.” The seeker is invited to not merely look, but see with awareness.

Gurubrahm — the Guru is not just a teacher, but Brahman Itself — the substratum of all that is. This is the Guru described in the Upanishads:
“Gurur Brahma, Gurur Vishnu, Gurur Devo Maheshwara…”

Brahm Vistaruni — Brahman has become vast, manifested as the cosmic expansion — and this expansion is nothing but the Sadguru’s Consciousness pervading everywhere.

Jag Udbhave — The world arises from that Guru, from that one formless Awareness taking the form of existence.

Tulas Amma declares that the Guru is both the origin and expansion of the universe. What we call the world (jagat) is not apart from Him. It is His Play, arising from the unbroken Stillness.

Mool Brahma Thayee | Poorna jagatee | Kari Vastee Mahattatvee He ||

He is the Root, the Original Brahman — and from Him the entire world is made whole. He is the one who has established the great principle (Mahattattva) behind all of existence.

Mool Brahma — The Sadguru is the Source (mool) of all Creation, not merely a being within it.

Thayee Poorna Jagatee — It is He who completes the world — not just giving it life, but meaning, law, and order. “Poorna” suggests wholeness — without the Guru, the world is fragmented.

Kari Vastee Mahattatvee — He establishes the Mahattattva, the cosmic intelligence (mahat in Sankhya), the first evolute from Prakriti.
This means: the Guru not only manifests the world, but bestows it with conscious principle.

Tulas Amma shows that the Guru is not separate from Ishwara, the intelligent Lord of the cosmos. He is both cause and conscious controller of evolution.

Akhand Roopa | Brahmswaroopa | Sthavar Jangam Bharoni Toochi | Rahee Brahmandee ||

He is indivisible, unbroken, infinite — the very form of Brahman. He alone exists in all that moves and does not move. He pervades the entire universe.

Akhand Roopa — The Guru’s form is unbroken. He is the indivisible Self. This refers to Advaita — there are no “parts” in Brahman.

Brahmswaroopa — His very nature is that of Brahman: changeless, formless, eternal.

Sthavar Jangam Bharoni — Everything that moves (jangam) and that is still (sthavar) is filled by Him. Trees, stones, wind, animals, gods — nothing is apart from Him.

Toochi Rahee Brahmandee — “He alone remains in the Universe.” When all else falls away, only He Is.

This verse unveils the Mahavakya: Sarvam Khalvidam Brahma — “All this is verily Brahman.” The Guru’s presence fills the seen and unseen, like space within and without a pot.

Nirmal Anandee | Nityanandcharanee | Vileen Hounee | Nischal Rahee ||

Says Nirmalanandee: “Having merged completely in the Lotus Feet of Nityananda, I have become still, unmoving, at peace.”

Nirmal Anandee — Tulas Amma, “Nirmalanandee,” represents a mind that has become pure (nirmal) and blissful (anandee).

Nityanand Charanee — He has taken refuge at the feet of Nityananda — the eternal bliss, the Sadguru beyond form and time.

Vileen Hounee — “I have merged…” This is the mark of true bhakti and Jnana — the dissolution of the ego-self into the Self that is Guru.

Nischal Rahee — Having merged, the sadhak is now still, like a flame in a windless place, like water returning to the ocean — forever one.

This verse is a beautiful description of the culmination of sadhana: surrender, merging, and abidance in the Self. It reflects both Bhakti Mukti and Jnana Siddhi.

• The Sadguru is not other than Brahman.

• All creation emerges from Him, and He sustains its essence through His infinite Consciousness.

• He pervades the movable and immovable — all is Him.

• The seeker who surrenders to the Guru’s Lotus Feet is freed from all motion, all suffering — and abides in the peace of non-duality.