Part III – The Puritive of Motive
(Stanza 3: Sadhu )
This third stanza marks an important turning point in Muktabai’s teaching. In the first stanza, she taught purification of the mind (Nirmal Maan). In the second, she taught expansion of vision (Vishal Maan). In this third stanza, she turns inward and begins exposing one of the greatest obstacles on the spiritual path:
Self-deception.
The Yogi is no longer measured by external appearance, religious identity, robes, rituals, scholarship, or reputation. The true test lies within. Muktabai now demands ruthless honesty from the seeker.
Stanza 3
Vari Bhagva Jhala Namhe, Antari Vasha Kela Kame ||1||
Tyala Mahanu Nahe Sadhu, Jagi Vhithambana badu ||2||
Aphapna Shodhuni Ghyave, Vivek Nande Tyacha Save ||3||
Asha Dhambha Awaghe Awara, Tati Ughada Jneshwara ||4||
Stanza 3
वरी भगवा झाला नामे । अंतरी वश केला कामे ॥१॥
त्याला म्हणू नये साधू । जगी विटंबना बाधू ॥२॥
आपआपणा शोधुनी घ्यावे । विवेक नांदे त्याच्या सवे ॥३॥
आशा दंभ अवघे आवरा । ताटी उघडा ज्ञानेश्वरा ॥४॥
Do those who wear the robes of monks conquer worldly desires? They are not sages; instead, they often succumb to bodily passions, making a mockery of their attire. Let us introspect independently, and wisdom will become our companion. Let go of all hope and pretence, and open the door, dear Brother!
- Literal Meaning
Muktabai says:
A person may wear saffron robes outwardly, yet inwardly remain enslaved by desires.
Such a person should not be called a Sadhu.
Instead, he brings ridicule upon the spiritual path.
Each person must examine himself honestly.
Then Viveka (discrimination) will dwell with him.
Restrain hope, expectation, pride, and pretence.
Open the door, O Dnyaneshwara.
The Central Theme of This Stanza
The first two stanzas dealt with:
- anger,
- forgiveness,
- equality,
- witness-consciousness,
- peace.
Now Muktabai addresses a subtler enemy:
Spiritual hypocrisy.
The enemy is no longer the world. The enemy is the ego disguised as spirituality.
“वरी भगवा झाला नामे । अंतरी वश केला कामे“
Saffron Outside, Desire Within
Muktabai begins with startling directness.
A man may wear:
- saffron robes,
- sacred marks,
- rudraksha,
- symbols of renunciation.
Yet inwardly remain a slave to:
- desire,
- ambition,
- attachment,
- pride,
- lust,
- recognition.
The robe has changed. The ego has not.
Vivekachudamani Connection
This is exactly what Shankaracharya warns against.
In Vivekachudamani, external renunciation alone is never considered sufficient.
A person may abandon:
- home,
- family,
- wealth,
yet remain attached internally.
Such renunciation is incomplete.
Shankaracharya repeatedly emphasises:
Vairagya is not abandonment of objects but freedom from craving for them.
The bondage lies not in the object. The bondage lies in attachment.
Bhagavan Nityananda’s View
Bhagavan repeatedly discouraged seekers from becoming fascinated with external appearances.
Many stories show Him ignoring:
- titles,
- religious positions,
- displays of holiness.
What mattered to Bhagavan was:
Nirmal Maan.
The purity of the inner instrument. Not the costume. Not the role. Not the label.
Sudha Bhavana
Sudha Bhavana begins when appearance and reality become one.
The outer life and inner life no longer contradict each other.
“त्याला म्हणू नये साधू । जगी विटंबना बाधू“
Such a Person Is Not a Sadhu
Muktabai’s compassion never prevents her from speaking the truth.
She says plainly:
Such a person should not be called a Sadhu.
Why?
Because the robe becomes dishonoured.
Not by enemies.
But by pretence.
Spiritual Reputation Versus Spiritual Reality
The world often judges spirituality by appearance. Muktabai judges spirituality by transformation.
The question is not:
How spiritual do I appear?
The question is:
How much of the ego remains?
Bhagavan and “Sabh Mithi”
This line strongly recalls Bhagavan’s teaching:
Sabh Mithi.
Everything false eventually collapses. The ego can deceive others for a time. It cannot deceive Reality.
“आपआपणा शोधुनी घ्यावे“
Search Yourself
This may be the most important instruction in the stanza. Muktabai does not ask us to examine others. She asks us to examine ourselves.
The spiritual path begins the moment:
Criticism of others becomes introspection.
The Turning Inward
Notice the progression.
In Stanza One:
Forgive others.
In Stanza Two:
See Brahman in all.
In Stanza Three:
Now examine ourselves.
The door cannot open outwardly. It must open inwardly.
Vivekachudamani Connection
This is precisely the spirit of Atma-Vichara.
The seeker must investigate:
- Who am I?
- What motivates me?
- What attachments remain?
- What fears remain?
Without self-examination there is no Viveka.
Bhagavan’s Kindergarten
This beautifully echoes the statement:
“I am still in Kindergarten.”
Why?
Because genuine seekers continually reassess themselves.
The ego claims arrival. The seeker continues to examine.
“विवेक नांदे त्याच्या सवे“
Viveka Becomes His Companion
Muktabai now introduces Viveka directly.
This is not accidental. Self-examination gives birth to discrimination. Without introspection, Viveka remains theoretical.
Vivekachudamani
The very title means:
Crest Jewel of Discrimination.
Viveka begins when we stop evaluating the world and begin evaluating ourselves.
The seeker learns to distinguish:
- appearance from reality,
- ego from Self,
- desire from aspiration,
- sentiment from devotion,
- information from wisdom.
Relation to Bhakti
True Bhakti requires Viveka.
Otherwise devotion becomes emotional attachment.
Likewise, true Viveka requires Bhakti.
Otherwise discrimination becomes intellectual arrogance.
This is exactly the Heart-centred understanding we have been studying.
“आशा दंभ अवघे आवरा“
Restrain Hope and Pretence
This line contains two profound obstacles:
Asha
Not ordinary hope.
But expectation born of desire.
The constant demand:
I must obtain something.
Dambha
Pretence.
Spiritual display.
The desire to appear greater than one is.
Vivekachudamani and Dambha
Shankaracharya repeatedly warns against subtle ego.
The gross ego says:
I am wealthy.
The spiritual ego says:
I am advanced.
The second is far more dangerous.
Bhagavan Nityananda’s Teaching
Bhagavan often shattered spiritual pride.
Why?
Because pride blocks Grace.
Humility opens the Heart.
Sudha Bhavana
A purified Heart gradually becomes free from:
- pretence,
- self-image,
- spiritual ambition.
The seeker becomes simple.
Natural.
Transparent.
“ताटी उघडा ज्ञानेश्वरा“
Open the Door
In the first stanza:
The door of forgiveness.
In the second stanza:
The door of vision.
In the third stanza:
The door of honesty.
Muktabai is effectively saying:
Remove the robe from the ego.
Remove the mask from the mind.
Remove the pretence from spirituality.
Examine yourself fearlessly.
Allow Viveka to arise.
Then the Door will open.
Relationship to Bhagavan Nityananda’s Teachings
This stanza may be summarized through Bhagavan’s key teachings:
Nirmal Maan
Remove inner impurity.
Sudha Bhavana
Become genuine.
Nishchal Maan
Do not be driven by desires.
Vishal Maan
Do not identify with the role.
Anyanasharanam
Depend upon Truth, not appearances.
Sabh Mithi
Everything false eventually falls away.
The Essence of Stanza Three
If the first stanza teaches:
Purify the Mind
and the second teaches:
Expand the Vision
the third teaches:
Purify the Motive.
Muktabai now asks the seeker a direct question:
Are you seeking Truth?
Or merely the appearance of spirituality?
Only when this question is answered honestly does Viveka become a constant companion.
And only then does the next door begin to open in the making of a Yogi.
