Sadgurusthavan by Shree Tulas Amma – Hymns 49, 50, and 51
I had been kept occupied for some time, but now, by Bhagavan’s grace, I am once again free to immerse myself in the study of the divine poems composed by Shree Tulas Amma.
Her collection, titled Atma Spuran (The Illumination of the Self), is not merely a compilation of devotional verses — it is a living scripture born of Guru Krupa (the Grace of the Guru) and direct spiritual experience. Those who approach it with reverence and reflection will discern within it three distinct movements, each unfolding a deeper dimension of Truth.
In Part I, Tulas Amma describes her Sadguru as none other than the Supreme Consciousness Itself — the Infinite Reality that pervades and transcends the entire cosmos. Through these opening hymns, she reveals the Sadguru as Saguna Brahman, the radiant embodiment of the Formless, through whom the universe is sustained and illumined.
In Part II, her compassionate gaze turns toward the aspirant, guiding the seeker along the sacred path of Guru Krupa Yog. Here, she lovingly explains what unfolds in the life of one who walks the way of the Guru — the awakening of divine discrimination (Viveka), the purification of the mind, the dawning of inner joy, and the gradual dissolution of ignorance through surrender and remembrance.
In Part III, the focus shifts to her own disciples — the fortunate souls who lived and evolved under her direct guidance. These verses reflect the silent transformation that took place in their hearts through their constant connection to their Sadguru, Shree Tulas Amma, who was herself the living channel of the Grace of Bhagavan Nityananda. Through her, they experienced the blossoming of devotion, the awakening of awareness, and the serenity of inner realisation.
Thus, Atma Spuran stands as a complete spiritual testament — a sacred map tracing the soul’s journey from Guru Darshan (the vision of the Guru) to Atma Anubhava (the realisation of the Self).
After a long pause, returning to Atma Spuran feels like coming home — as though Amma’s words were waiting patiently for the right moment to call me back. Each verse now unveils deeper layers of meaning, as if her luminous presence continues to teach in silence. In these poems, the Guru Tattva is not merely spoken of but directly felt — alive in every line, every image, every breath.
To revisit them today is to be reminded that true study is not an intellectual exercise but a living communion. Every reading renews the inner connection with the Sadguru; every reflection deepens the intimacy with the Supreme.
As I once again walk along the luminous path traced by Shree Tulas Amma, I do so in humility and gratitude — for through her words shines the eternal presence of Bhagavan Nityananda, whose Grace continues to guide, transform, and liberate all who seek Him with a pure heart.
Hymn No.-49
1. गुरु ब्रह्म सगुण हे । ब्रह्म व्यापुनिया जग विस्तारें ॥१॥
Guru Brahm Sagun He|Brham Vyapuniya \Jag Vistare||1||
2. पूर्ण ब्रह्माधारे । सृष्टी संचरे । सर्व विस्तारे । मूल स्वरूपी हे ॥
Poorna Brahmadhare|Srushtee Sanchare|Sarv Vistare| Mool Swaroopee He||
3. गुरु स्वरूपा । ब्रह्म स्वरूपा । चराचरी तू । भरुनी असे तू । विश्वी संचल ॥३॥
Guru Swaroopa|Brham Swaroopa|Characharee Too|Bharoni Ase Too|Vishvee Sanchala||3||
4. निर्मळ आनंदी । नित्यानंद पाहे । निजांतरी ध्यानें । मूर्ती दिसे ॥४॥
Nirmal Anandee|Nityanand Pahee|Nijantaree Dhyanee|Moorti Dise||4||
1.
Although the Guru is the manifested form of the Supreme Consciousness,
He has also pervaded the entire cosmos from which the gross world has arisen.
Tulas Amma begins by equating the Sadguru with Saguna Brahman — the Supreme that has assumed a perceivable, compassionate form for the devotee. Though Brahman is Nirguna (without attributes), He manifests as Saguna for the sake of the devotee’s understanding and upliftment.
In the same way, Bhagavan Nityananda, though beyond form, appeared in human semblance to make the Infinite approachable. “Brahm Vyapuniya Jag Vistare” — the Guru is not confined to a body; He is the very substratum of the universe, the all-pervading Consciousness that fills every speck of existence.
2.
He is the complete, unbroken current of Consciousness
that pervades the universe and brings forth the many worlds within it.
Yet He ever abides as the Eternal and Endless—
the primal Essence, the Moola Swaroop.
Here, Amma moves from manifestation to foundation. The Guru is Adhāra — the support of even Poorna Brahman, meaning He is established in that fullness, the unbroken Whole. Srushtee Sanchare implies that all movement, creation, and dissolution take place within His Consciousness.
This reflects the Chidakasha Geeta where Bhagavan says, “Everything is moving in the Chidakasha (space of Consciousness).” The Guru is the Mool Swaroopa — the root from which all multiplicity springs yet remains untouched by it.
3.
The Guru is none other than the Supreme Consciousness Itself—
pervading both the animate and the inanimate,
upholding and moving the whole universe.
Here, the distinction between Guru and Brahman dissolves entirely — Guru Swaroopa, Brahm Swaroopa. The two are one. The Guru pervades Charachar — both animate and inanimate — as the pulse of Life.
In Bhagavan’s presence too, devotees experienced this state of omnipresence. Whether near or far, Bhagavan’s Drishti and Kripa encompassed all — Vishvee Sanchal — the world moved under His Will.
4.
Says Nirmal Anandee:
Focus your mind upon Sadguru Nityananda
and meditate deeply within—
You shall behold the Formless revealing Itself from within!
This verse is both an identification and an instruction. Nirmal Anandee — the Guru is the embodiment of stainless joy. Amma calls Him Nityananda — Eternal Bliss — clearly referring to Bhagavan.
But she also points to the inner revelation: Nijantaree Dhyanee Moorti Dise — when the mind becomes still in meditation, the Guru’s form is seen within, not as imagination but as living Presence. This echoes Bhagavan’s teaching that “God, Guru, and Self are one.” The outer Guru leads the seeker to discover the Inner Nityananda.
Hymn No. 50
१. सद्गुरु स्मरण करावे । भवबन्धातूनि मुक्ताचि व्हावे ॥१॥
Sadguru Smaran Karave|BhavbandhatuneeMuktachi Vhave||1||
२. गुरुचरणांचे स्मरण करिता । नुरवी काही विषयवार्ता । सुबुध्दि देऊनी तरे भक्तां ॥२॥
Gurucharanche Smaran Karita|Nuravi Kahee Vishayvarta|Subudhi Deunee Taree Bhakata||2||
३. हृदयी स्मरता गुरुवाक्यासी । हरितो सर्वही अज्ञानतमासी । अंतरी दवितो ज्ञानरवीसी ॥३॥
Hrudayee Smarata Guruvakyasi|Harito Sarvahi Adnya Tamasi| Antaree Davito Dnyanraveesi||3||
४. सहजसुखाचा बोध करितो । सर्वानंदाचा अनुभव देतो । सर्वही निरासुनी स्वपद देतो ॥४॥
Sahajsukhacha Bodh Karito|Sarvanandacha Anubhav Deto|Sarvahi Nirasuni Swapad Deto||4||
५. निर्मळ आनंदी । नित्यानंद ध्यायी । नित्य चरणीं वंदुनी रही । निष्ठा वाक्यीं धारुनी पाही ॥५॥
Nirmal Anandee|Nityanand Dhyayee|Nitya Charanee Vandunee Rahee| Nishtha Vakyee Dharunee Pahee||5||
1.
Always remember the Sadguru,
and free yourself from the bondage of worldly life.
In the first verse, Amma gives the key to liberation — Smaran, remembrance. It is not mere repetition of a name but an unbroken awareness of the Guru’s Presence. This is what Bhagavan Nityananda meant when He said, “Always remember God who is in all beings.” Such remembrance dissolves the bhav-bandha — the ties of illusion and identity with the body-mind.
2.
When you lovingly and wholeheartedly remember the Lotus Feet of the Guru,
all base and degenerative tendencies — even those hidden from your own awareness — are destroyed.
Endowing the devotee with Buddhi — the illumined faculty of discrimination,
the channel through which divine inspiration flows from the Atman to the ego,
the spiritual conscience that discerns between good and evil —
He awakens higher judgment, instant understanding, intuition, boundless love,
and the compassion that forgives all.
Thus, He protects His devotees from the ever-changing tides of worldly life.
The Guru-charan represents surrender and humility. Through remembrance of those feet — symbols of the ground of Consciousness — the mind is purified. Vishayvarta (sense-talk) naturally disappears, and Subuddhi (divine discernment) arises. Bhagavan’s grace works silently to lift the devotee beyond samsara.
3.
When the devotee contemplates the Guru’s words within his heart,
all ignorance and dark tendencies vanish,
and the radiant Sun of Knowledge rises within.
Here Amma beautifully describes Shravana–Manana–Nididhyasana in one breath. To remember the Guru-Vakya in the heart is to allow it to become one’s living truth. The “Sun of Knowledge” (Dnyan Ravi) is the awakening of the Self — exactly as Bhagavan Nityananda declared: “In the Chidakasha shines the Sun that never sets.”
4.
The Guru then initiates the devotee into the art of experiencing true inner joy,
granting him the realization of total bliss.
Removing every last bondage,
He bestows upon the devotee His own State —
the eternal State of pure Consciousness.
This is the fruit of Guru Smaran: realization of Sahaja Sukh — the effortless bliss of the Self. Bhagavan Nityananda lived in this Sahaja Stithi. The Guru’s grace (Swapad Deto) installs the devotee in that same awareness, free of all desire or duality.
5.
Says Nirmal Anandee:
“O my fellow devotees!
Meditate upon Sadguru Nityananda,
remain ever at His holy Feet,
and hold firmly, with steadfast devotion,
to His words and sacred instructions.”
Amma ends in her characteristic humility, as Nirmal Anandee, the one immersed in pure bliss. She points to the living heart of sadhana: meditation on the Guru, surrender at His feet, and unwavering faith in His word. These three together constitute the bridge from remembrance to realisation
Hymn No.51
१. गुरु देव आत्मरूप । पूर्ण ब्रह्म असे । उज्ज्वल ज्ञानरूप । बुद्धी प्रकाशे ॥१॥
Guru dev Atmaroop|Poorna Brahm Ase|Ujjval Dnyanroop|Budhi Prakashe||1||
२. गुरुबोधे ज्ञानसूरी । उदयाची पावे । सुविचारे सूक्ष्म रूप । सुबोधाची होये ॥२॥
Gurubodhe Dnyansoory |Udayachi Pave| Suvichare sookshma roop|Subodhachi Hoye||2||
३. गुरुभक्ती दृढभाव । उपजवी मना । सुविवेक देऊनीया । बुद्धी स्थिरे ज्ञान ॥३॥
Gurubhakti Drudhbhav|Upajavi Mana|Suvivek Deuniya|Budhi Sthire Dnyana||3||
४. गुरुवाक्य हाचि वेद । शुद्ध करु भाव । सुतवीतो देहभाव । नुरवी संशय ॥४॥
Guruvakya Hachi Ved| Shudha karu Bhav|Sutavito Dehabhav|Nuravi sandeha||4||
५. निर्मळ आनंदी हृदी । नित्यानंद ध्यानीं । नित्य त्याच्या चरणी । मिलिंद ॥५॥
Nirmal anandee Hrudee|Nityanand Dhyayee|Nitya Tyachiya Charanee Milind|5||
1.
My Gurudeva is the very form of the Self —
nay, He is the manifest expression of the Supreme Consciousness.
His ever-radiant form of divine Knowledge
illumines the inner intelligence of all.
Tulas Amma begins with the identity of Guru and Atman. The Guru is not merely a guide but the very Consciousness that shines through one’s own buddhi (intellect). This is the Chaitanya Jyoti that Bhagavan Nityananda called the “light within the Chidakasha.”
2.
The Guru’s word and guidance
are like the rising sun of Knowledge,
kindling within the disciple subtle and sacred thoughts
that lead to true understanding of the Supreme Self.
This verse describes the inner sunrise that follows Guru-bodha — the understanding born of the Guru’s grace. With suvichar (pure reflection), the mind becomes subtle enough to grasp Truth. Subodha (right comprehension) is not acquired knowledge but illumination — direct insight born of Guru’s touch.
3.
It is through steadfast devotion to the Guru
that deep love and faith arise within the mind.
Through this, right awareness awakens,
and the intelligence becomes steady,
absorbed in the light of Supreme Knowledge.
Here, Amma balances jnana with bhakti. Without firm devotion, intellect wavers; without discrimination, devotion becomes blind. The Guru harmonizes both — giving suviveka, the capacity to discern the Real from the unreal, leading the seeker into unwavering awareness.
4.
Know for certain that the Guru’s words
are verily the essence of the Vedas.
When followed with purity of heart and unwavering devotion,
they free one from body-consciousness
and dissolve every doubt about the Reality of the Self.
The Guru-Vakya is no less than the Shruti — the living scripture that reveals Truth directly. To live those words with purity of feeling is to transcend deha-bhava (body-consciousness) and enter Atma-bhava. In the Chidakasha Geeta, Bhagavan Nityananda said: “The word of the Guru is Brahman itself.” Amma’s verse reflects that same experience.
5.
Says Nirmal Anandee:
“I meditate upon my Sadguru Nityananda,
who abides ever in my heart.
Like a bee enchanted by the fragrance of nectar,
my mind remains drawn to His sacred Lotus Feet.”
The hymn culminates in absorption. The seeker who began with remembrance (smaran) and reflection (vichar) now dissolves into Nityananda — Eternal Bliss. The devotee becomes the Milind, the bee merged in the nectar of the Guru’s feet.
