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Shri Sadguru Manik Prabhu Maharaj

The great mystic saint and yogi Shri Manik Prabhu Maharaj (1817-1865) is hailed as the fourth incarnation of Lord Dattatreya and has an enormous following in the country. Shri Saibaba of Shirdi, Shri Akkalkot Swami Maharaj, and Shri Gondavalekar Maharaj were Shri Prabhu’s contemporaries and they interacted with him on matters of deep spiritual wisdom. Shri Prabhu was also associated with the first war of Indian independence in 1857. All biographers refer to Shri Prabhu as a saint of great spirituality and mysticism. He is hailed as ‘Bhaktakarya Kalpadruma’. Stories of his miracles and eye witness accounts, which bear testimony to the manner in which he brought succor to the distressed and the sorrowing, to the afflicted and the wronged, who, ardently and with deep faith sought his spiritual intervention are available.Shri Prabhu?s teaching, basically, lay stress on the path of Bhakti. Alongside, he moralizes in the most remarkable manner on the Vedantic Truths concerning the Spiritual Unity? of beings.

Shri Prabhu uses his theological platform beautifully, to unfold, interpret and even reason out the concept of  Ultimate Reality. His innumerable poetic compositions are replete with expressions of ardent devotion to the different manifestations of Parabrahma. In the final analysis, he enjoins a meaningful connection between man and man, in a spirit of fellowship and brotherhood, disregarding affiliations of religions, castes, and creeds. Such a philosophy invited messianic reverence for Shri Prabhu from all communities and earned him the appellation ‘Sakalamatacharya’. Sakalmata Sampradaya is not a cult or a sect. It is a holistic and all-embracing school of philosophy, which basically rests on the concept of a Supreme Soul that pervades the Universe and in that context perceives a spiritual unity in the entire human race. This school of thought holds an umbrella of equality overall diversities of religions, faiths, and persuasions. Such a philosophy was readily acceptable to people of all religions, castes or creeds, and to rich and poor, as it held the promise of harmony among all people, transcending all barriers that produced conflicts.

A brief life history of Shri Prabhu Maharaj
Birth and Early Life
02. Birth and early life
In a village called Ladwanti, near the town of Kalyan, in the erstwhile state of Hyderabad, a child was born to a pious couple, Shri Manohar Naik and Smt. Bayadevi. They had in all three sons and one daughter. Amongst the sons, the middle one was the one who was to make history in time to come. He was named Manik.
The child was born on 22nd December, 1817, when the whole town was busy celebrating the birthday of Shri Dattatreya. There was nothing notable in this event and the child grew like any other child in that area. As he grew, one and all were attracted to the child, who was fondled not only by his parents but also by his neighbours. His pranks were endearing to everyone. He started collecting a group of his friends and roaming the hills and dales in the vicinity of the town. He was, as it were, a child of nature, more close to the trees, the breeze, the birds and the flowers.
In the course of play he would occasionally, casually disclose his divinity. Once, when one of his playmates, Govinda, failed to turn up for play for a couple of days, Manik went to his house to enquire after him. Arriving there he heard the sound of wailing from within the house. He was informed that Govinda had passed away after suffering from fever for a few days. Manik told Govinda’s mother to stop grieving as her son was alive. Sure enough, when Govinda’s mother called out to him to go out and play with Manik, he arose as if out of a deep slumber. All present were overjoyed and amazed at this occurrence. This and such other occurrences caused his fame to spread far and wide.
On another occasion, one Bheemabai, a childless woman, the wife of Apparao Arab, a General in the army of the Nizam of Hyderabad, was travelling to visit him to seek his blessings for progeny. On her way she noticed some boys beating up one boy and asked her escort to rescue him. The boy who was being beaten up asked for only eight cowries (shells) that he owed the other boys whereby he could get himself released from the other boys. Knowing through divine insight that Bheemabai sought children he promised eight sons for eight cowries. Hearing this, Bheemabai gave him the eight cowries. Thus released, the boy said, “You are given eight sons. You may go!”
When Bheemabai and her entourage reached Manik’s home they discovered that Manik was missing from home for some days. She decided not to have any food until she saw him and waited for his arrival for three days without food and water. Finally, pitying her, Manik returned home. When Bheemabai saw him, who should he be but the boy whom she had rescued on her way here. Manik said, “I have already given you what you seek. Go in peace!” Satisfied Bheemabai left for Hyderabad and in the years to come, she was blessed with eight sons and remained eternally grateful to Manik to the end of her life.
On the whole however, Manik behaved in such a carefree manner that the members of his family were concerned. It was, therefore, decided that at the age of seven his thread ceremony should be performed, so that a sense of responsibility may dawn on this wayward child, who, it appeared, preferred to roam rather than sit and read. When the sacred thread was being bestowed on him and the sacred Gayatri hymn was being recited in his ears, as was the custom, a strange thing took place. Manik behaved as though all this was superfluous for him and he knew all about Gayatri and the significance of the eternal sound, AUM. He recited the hymn unaided, to the great surprise of the assembled people. As none could explain the inexplicable event, it was said to be a remarkable event and was left as such. None attached further notice to this event.
Manik was again free to roam in the woods. When he was sent to the school, his attention was to the open sky, the cool breeze, the rustling leaves and the chirping of the birds. The books were stale for him and the lessons boring. The enclosed class room was suffocating and the teachers were un-inspiring. He had, in fact, an extraordinary capacity to absorb what was conveyed to him but what was being conveyed to him appeared too little and too stale to capture his imagination. He liked to seek teachers in the lap of nature, listen to Nature’s natural education rather than the artificial or contrived lessons in the class room. It was not surprising therefore, that he was given to sneaking out of the class rooms and wandering in the woods.
It is said, when Satyakama approached his teacher’s residence, his face was shining brilliant. Upon which the teacher asked: “Verily, my dear, you shine like one knowing Brahman. Who has taught you ?” To this Satyakama replied, “Others than men” (Chhandogya Upanishad IV.9.2). In like manner, Shri Dattatreya is said to have twenty four teachers from nature. “Many are my preceptors,” he told King Yadu, “selected by my keen sense, from whom acquiring wisdom freely, I wander in the world… The earth, breeze, sky, water, fire, the moon and the Sun; the dove, python, sea, moth, honeybee, elephant, honey gatherer, deer, fish, Pingala the courtesan, sea-eagle, infant, maiden, forger of arrows, serpent, spider and bumble bee are the twenty four preceptors accepted by me. From their behaviour, I have learned all that is to be learned in this life for my good” (Bhagavat Purana – XI.7.32-35).
In like manner, the formal education needed for making one fit for normal worldly life, was obviously not required for Manik. For, it appeared that he would rather wander through the woods gathering wisdom right from Nature than information from the class room, which would neither enlighten him nor elevate his Self towards That for which he had taken this descent. Nature became his class room and his very Self became his teacher. His receptivity became keen, intelligence sharp and thoughts synchronised. He came to be aware of things for which even normal perception was denied. And sure enough, he started speaking like one who was authorised to speak.
Strange are the ways by which the true seekers and aspirants are communicated the nuances of Truth. While the normal person is busy in collecting information (which he erroneously considers to be knowledge) and material possessions, the person graced by the Lord is seeped with wisdom and extraordinary powers which are beyond the imagination of even the most learned human beings. For the man of wisdom, the realisation does not come bit by bit but all of a sudden like a flash of lightning, brilliant and all-illuminating. As said in Kena Upanishad, “Of this Brahman, there is this teaching: this is, as it were, like lightning which flashes forth or is like the winking of the eye” (IV.4). The men of wisdom tell us that when there is such realisation, there is, as it were, a sudden expansion of the mind, a flash of light illumining the innermost recesses of the intellect, an inflow of the Divine Will into the Individual Will causing vibrancy and joy ineffable. But few had the eyes to see or the vision to appreciate the change that was taking place in the life of Manik. They took his wandering in the woods to be lethargy and non-interest in formal education or to his being naive. It was, therefore, natural for them to consider a change in his environment by way of sending him to his uncle, who, it was considered, would put some sense in his mind and make him a fit person to take the burden of life.
Even here, Manik was neither receptive to education nor to the admonitions of elders. While children of his age were busy in play or in studies, he often would be found lying in his bed and absorbed in his own thoughts. But as far as Manik was concerned, he seemed to be going through an intense spiritual transformation and a great aversion to life around him. As time would show he was almost ripe for the first step to be taken. The very first verse of Avadhoota Gita declares that “It is only with the Grace of God that in men of wisdom is born the inclination for non-dual experience which protects them from great danger” (Avadhoot Gita I.1). Manik seemed to be waiting, for the moment when the last leaf attached to the tree of worldly life would fall. And that moment was not far.
Manik’s uncle sincerely felt that this boy should grow up like a normal child and should be trained and educated to take up the responsibilities of life. He was deeply frustrated by the failure of his measures in sending this boy to school. He then thought that employment may inculcate a sense of responsibility in him and thus got him appointed as a clerk in the octroi check post on the outskirts of Kalyan town. Manik was made to sit there and to collect duty on goods entering the town. However, Manik was least interested in his job. He would sit there engrossed in deep thought. He would distribute all the cash collected over there amongst his friends who were needy and poor and was thus dismissed the very next day.
Already frustrated and furious over this episode, one afternoon Manik’s uncle happened to see him resting on the bed, as if unconcerned with the world around him. Seeing him lazing thus, his uncle scolded him and asked him whether he thought himself to be a king to receive food and clothing without working for the same. That was enough. The words were so sharp for Manik’s keen intellect, that at that very moment aversion towards life came over him and the vision of his life’s mission flashed before him. He got up without uttering a word; discarding his clothes he left home wearing but a loincloth. As he left he made this prophetic statement:
“Who else be my saviour,
save the compassionate Lord ?
Creator and the Destroyer
as well, my lone Controller.
Through delusion, ‘I AM’,
thus does a person consider.
Who, verily, is the servant
and who, indeed, is the Lord ?
Worthless, verily,
is this distress for one to worry,
Even in one’s mother’s womb,
He alone was the Witness.
Thus, verily, does Manik speak.”
From then onwards, his journey on the Pathless Path was within the folds of Mother Nature. As he breathed in the fresh, unconditioned atmosphere, a new wave of awareness came over him, spreading before him the universality of the Divine presence in every thing he saw, touched or heard. One by one the mysteries, long concealed, came to be revealed to him. “Sarvam Khalvidam Brahma”, “neha nanasti kinchana” “Verily, that Imperishable, O Gargi, is unseen but is the seer, is unheard but is the hearer, un-thought but is the thinker, unknown but is the knower. There is no other seer but this, there is no other knower but this. By this Imperishable, O Gargi, is space woven like warp and woof” (Brihad Aranyak Upanishad. III.8.11).
What does all this mean ? When one speaks of the tree, one also assumes it to be each leaf, each flower, each fruit as well as the trunk, the branches and the unseen roots. However, when one speaks of the Lord, one rarely assumes the Earth (with its minutest molecules), the water, the air, the fire, the space to be nothing but the Lord. This apparent division between the Lord and his creation is no division at all. This division is only unreal, for there can be no demarcation. Nor is any separation possible. As Shri Krishna puts it, “He (the Lord) stands undivided in beings and yet as if divided. He is to be known as the Creator, the Supporter and Devourer as well” (Bhagavad Gita XIII.17).
This made Manik a completely changed person. Shri Krishna’s assurance seemed to echo in every action of his. “He who sees Me everywhere and sees all in Me, I am not lost to him nor is he lost to Me” (Bhagavad Gita VI.30). Consequently within himself and without himself, in nature, in creatures, in trees and streams, hills and dales, in the wise as well as in the foolish, in the saint as well as in the sinner, in those who love and in those who hate, he saw only the same Divine essence, the Brahman. The entire world experience was spiritualised and became self-experience. His love and compassion for all beings from the creatures to the creepers became all- embracing, for he had seen the face of the Lord unveiled to him with all its mysterious secrets.
He could not bear to see any of the Lord’s creatures being ill-treated. Once, he saw a boy riding a pregnant buffalo and goading her to run faster and faster. He reprimanded the boy and bade him to dismount. Ignoring Manik’s remonstration the boy continued his torture of the buffalo. Manik once more cautioned him and warned him that if he failed to dismount immediately, he may find himself stuck to the buffalo. When the boy failed to dismount, suddenly the buffalo commenced galloping and then he could not dismount as he found his hands stuck to the back of the buffalo. Fearing for his life, he pleaded to Manik to release him and promised not to misbehave with any animal ever again. Then, Manik approached the buffalo and requested her to release the boy and immediately the boy was able to dismount.
Seeing the Supreme Self mirrored in all beings as well as his individual Self , the advaita-bhavana, the non-dual inalienable experience gave way to exhilaration. He and his Preceptor, as also he and his Maker all appeared but as one, indistinct from one another, as Bimba and Pratibimba. Like the Cuckoo who experiences the first showers of rain, he sang with gay abandon:
“Compassionate is Datta,
my own Divine Preceptor,
Controller of inner core,
maintainer of triple shore
Converting my mundane life
to be entirely pure.
Indivisible, Inviolable,
In-dweller of the Universe,
Verily, as Consciousness,
He abides in the Universe.
Bestowing unsurpassed,
illumined splendour,
Has taken humble Manik
to meet his mentor.”
In jungles, hills and woods

In jungles, hills and woods

Yajnavalkya explains in Brihad Aranyak Upanishad (III.5.1) that it is the Self that transcends hunger and thirst, sorrow and delusion, old age and death. The knowers of Brahman having known this Self, having overcome the desire for sons, the desire for wealth, the desire for worlds, live the life of mendicants. (Because) that which is the desire for sons is the desire for wealth, the desire for wealth is the desire for the worlds. Therefore, let the knower of Brahman, after he has done with learning, desire to live like a child. When he has done with the state of childhood and with learning, then he becomes a silent mediator. Having done with both the non-meditative and meditative states, then he becomes the knower of Brahman.

These appear to be the graphic stages through which Shri Manik was passing. Perceiving the manifestation of the Brahman in the expansive Nature, living in the lap of  Nature, being instructed by the forces of Nature, he became one with Nature, one with manifestation, one with the Lord, of whom he himself was a part and parcel.

In his discourse with Prahlad, Shri  Dattatreya has described the life of one who has realised the Brahman. “The very best among our Teachers in this world are the bees and pythons. Following their example we have acquired non-attachment and contentment. Strangers may rob the honey which was collected with great effort and pain by the bees yet the bees do not despair. Seeing that, I cultivated from the bees aversion towards all objects. Like the python I remain effortless and contented in mind with whatever I get. If I do not get anything, I lie for many days depending upon my own strength. Some times I eat plenty and sometimes but little, no matter whether it is delicious or tasteless. Some times I partake rich food, some other time I gulp even worthless things. Sometimes I eat food given with respect and sometimes given without any honour. Enjoying what is ordained by destiny and contented in mind, I put on silk or linen, deer skin or rags, bark of the trees or whatever is available at that time. Some times I lie on the ground, sometimes on straw, on leaves, on stones or in ashes. Some times I sleep on soft quilt at the desire of others or on a bed inside a palace. I bathe besmeared with sandal paste, finely dressed, wearing garlands and bedecked in jewels. I drive in chariots, or ride on a horse or on an elephant, while on other occasions I wander stark naked like an evil spirit. I neither revile nor eulogies men of varied natures or having predominance of one or the other of the Gunas. I have told you about my conduct, even though it may appear to you as being against the canons of the Vedas…” (Bhagavat Purana VII.13)

 This extensive quotation reminds one of the strange behaviour patterns Shri  Manik exhibited throughout these years of his adolescence. If, therefore, people considered him to be an Avatar (incarnation) of Shri Dattatreya, then the future events, as they unfolded, seemed to justify such conclusion.

Even though the family members accepted the strange behaviour of Shri  Manik, it nonetheless created anxiety in their minds, especially when he would wander from place to place without notice. He would come and go like the breeze. He was like ‘Aniketa’, one without any settled place of residence. Becoming unattached with everything that was not of Brahman, he lived in the ever-blissful state, delivered, as it were, from the bondage of life. He had become a Jeevanmukta. From that time onward, Shri  Manik who was considered a prankster, an irresponsible adolescent boy, was looked at with due respect. An aura enveloped his personality. He seemed to be more and more like the one in whom awareness had illumined the Brahman like the Sun in the firmament.

He preferred to stay in solitude and alone concentrating on the Supreme Self. He went to nearby places such as Manthal and especially to Ambilkunda or Amritkunda. Here nature was luxuriously abundant and along with peace the Grace of the Lord also descended on him. He stayed there in rapture for days on end.

Once a devotee who had come to the Shiva Temple at Ambilkunda, saw this young Sanyasi with his face shining brilliant as the noon Sun. He was curious to know the particulars of this Sanyasi. Since he did not get any response from Shri Manik Prabhu himself, he tried to follow him to see where he lived. With the intention of dissuading him from unnecessary curiosity, Shri Prabhu hid himself in a nearby bush. Even then the curiosity of the person was not satisfied. He started peering through the bush and what he saw in the bush was the face of a growling and ferocious tiger. Frightened to the extreme and to save his life, the person ran towards the village and narrated the strange event. It then became clear to the people that the Sanyasi was none other than Shri Manik Prabhu Maharaj of Kalyan town.

The news spread far and wide. It even reached the parents of Shri Prabhu who were distraught till then. They were overjoyed to know the whereabouts of Shri Prabhu. They came over to Manthal looking for him. But the Divine Will had other plans for this traveller on the path of Truth. Shri Prabhu spoke to them in most compassionate words and spoke those prophetic words which spelt out his mission in life. “With the Grace of Shri Dattatreya I took birth in your family. Your desire for a child was duly fulfilled. I stayed with you as long as it was necessary. Now that I have been initiated in Brahmavidya, wisdom of Brahman, my life is devoted to humanity. I will now have to wander from place to place to spread the message of the Compassionate Datta, Datta-dayaghana, so that the misery of human beings can be alleviated. Therefore, it is futile to grieve for my loss. I will ever be with you. Go back to your home and leave me to fulfil my mission. Whenever and wherever one needs me, I will come. This is certain; this is my promise.”

The parents were at a loss to understand the great significance of his mission or of his promise. Pacifying their confused minds and leaving everything to God’s mercy, they returned to their native place.

In search of the Self

In search of the Self

Shri Prabhu was greatly attracted to the hills around Manthal.  The caves in the hills were cool and far from the maddening crowd. The locale was quiet and peaceful and conducive for communion with the Supreme Self. He lived for many days immersed in the blissful state of realisation. Some time he would come down from the hills and roam around the town.

His behaviour was some times so different from normal ways of life, that people would shun him as though he was demented. His favorite pastime seemed to be to sit on a stick and play like a child, treating the stick for a horse. While children and less intelligent people would treat this event with amusement and ridicule, the wise ones would see this unusual spectacle and wonder who this person may be! A saint, a Yogi or a simpleton to be neglected.

They had heard that many ancient yogis used to behave in a manner which would appear unnatural to the common man. However ordinary people did not have the required spiritual comprehension to see the great man through his Leela (sport).

For one who is wise, doubts need not arise. There have been instances where Jeevanmuktas, those who were liberated even when alive, were not bound by the norms of the social life. Jabala Upanishad (6) tells us about Samvartaka, Aruni, Svetaketu, Durvasa, Rbhu, Nigadha, Jada-bharata, Dattatreya, Raivataka and others were Paramhamsas. They were of  un-manifested nature, of un-manifested ways of life, seen (by others) to behave like mad men though they were in no way mad.

The wise ones, therefore, recognizing Shri Prabhu as a great Yogi honoured and worshipped him, which Shri Prabhu accepted as though all this was natural for him. But at the same time like a simple, unassuming child of nature, he would distribute  the things received by him among the assembled persons. Indeed, strange are the ways of those who are absorbed in the bliss of Brahman. As Shri Krishna says, “Sages see with equal eye, a learned and humble Brahman, a cow, an elephant, and even a dog or an outcast” (Bhagavad Gita.V.18). The empirical diversity prevalent in the manifested world does not hide the metaphysical Reality abiding within.

Often when in spiritual rapture, he would sing and dance and many of his bhajans were the product of such ecstatic moods. When he sang these bhajans, which in Marathi are known as “Abhanga”, he seemed to be inseparable from “Datta-Dayaghana” his chosen deity. The state of a-bhanga is surely that state when one is not separate from the Lord. One is reminded of the words of Shri Krishna (Bhagavad Gita. XVIII.20) when he says that the Satvic attribute is that wisdom by which the one Imperishable Being is seen in all existence, undivided in the divided.

In fact bhajans were to play an important role in the Sampradaya of Shri Manik Prabhu Maharaj, in the generations to come. It is only through such unalloyed communion with the Lord that His creatures come back to Him. Bhajana, therefore basically represents the unity of Bhagavan (the lord) and Jana (the devotees). Shri Prabhu also encouraged this medium of ‘naad-upasana’.

In an unbroken tradition, from Shri Manik Prabhu Maharaj to Shri Siddharaj Manik Prabhu, every Peethadhipati of the Sampradaya  of Shri Prabhu has contributed to the wealth of Bhajans, poetical outpourings which tie emotional bonds between the ‘Upasya’ and the ‘Upasaka’. Whatever mood they may exhibit in their outward way of life, their inner spiritual strength made them pour out intensely the spiritual earnestness towards the Lord, which contained not only Jnana, Bhakti, Vairagya but also the Karma to be performed by the people at large.

In Shri Manik Prabhu Sampradaya nothing is more important than singing the glory of the Lord. It is realised that while intellectual and philosophical disputations may attract and captivate the mind, it is the sound, the naad, that moves the heart. It is the Eternal Sound AUM, which transformed all this that, verily, is. The very first hymn of Mandukya Upanishad declares, “AUM, is verily, all THIS, the Imperishable.”  Samaveda is the epitome of Naad, therefore it is called Naad-Brahma. Shri Krishna declaring his Vibhuti, divine manifestation, says: “Of the offerings, I am the offering of silent adoration” (Bhagavad Gita. X.25).

Further the Lord has assured of His presence among his devotees singing his glories, “I do not dwell in Vaikuntha, nor in the hearts of the Yogis; I dwell there, Narada, where my devotees sing my eulogies”. (Bhagavat Purana). Shri Narasimha Sarasvati Maharaj tells us in Guru Charitra (51.40-42)

“I shall tell another mark;
through music should one hear,
For there do I ever dwell, my Will
in Music is ever dear.
Those who daily do sing, on them
my eternal love remains.
In their residence ever, you may

consider my appearance.

This thread was picked up by Shri Manik Prabhu Maharaj as the most powerful means for deliverance of the human soul. In the tradition of saints, Shri Manik Prabhu started  spreading highly philosophical wisdom through Bhajans, couched in simple and commonly understood words. It is truly said that “nadopasanaya deva Brahma Vishnu, Maheshvarah / bhavanty upasita nunam yasmadete tadatmakah /”. If propitiation is done through music, devotion to Brahma, Vishnu and Maheshvar is truly established.

“All this world is the syllable AUM. Its further explanation is this: the past, the present, the future — everything is just AUM. And whatever transcends the three divisions of time — that too is AUM” declares Mandukya Upanishad at the very outset. In the word ‘nada’, the letter ‘na’ denotes the Primal Breath, Prana and ‘da’ denotes the Primal Energy, Agni. The combination of these two primary energies contribute to the upsurge of spirituality in a person.

Shri Prabhu moved from place to place like a free bird or breeze which knew no bounds. In the bosom of  Mother Nature, he had all the satisfaction and contentment which the world of the attachment and possessions  would not give. In Avadhoot Gita, it is said : “To me there exists no mental act that is auspicious or inauspicious. There is no bodily activity which is fair or foul nor any speech which is pleasant or unpleasant”.  (Avadhhot Gita I.8)

Subala Upanishad describes an Avadhoot thus “One should be like a child. The characteristics of the child are non-attachment and innocence. By abstaining from (unnecessary) speech, (unnecessary) learning, by nonobservance of (unnecessary) rituals relating to class or stages of life, one acquires the state of solitude that is spoken in the Vedas”. (Subal Upanishad 13) Shri Prabhu was passing through this pure and fearless state of a child.

During one of his wanderings, he arrived at Chalakapur, a small town near Kalyan. The Sun had already set and he had no place to stay at night. On the outskirts of the town, he saw a temple dedicated to Hanuman. The people of this area did not visit this temple after nightfall. It was believed that during night, Hanuman bore his ferocious countenance which no human being could see and remain alive. Shri Prabhu was not aware of this legend. When he approached the temple he saw the doors open and the place deserted. He entered the temple and slept at the feet of the Lord, after safely depositing his clothes and sandals on the shoulder of Shri Hanuman.

The next morning as the Sun rose, the temple priest came to perform the daily worship. Seeing someone’s footwear deposited on the idol, a  sacrilegious act, his anger knew no bounds. Taking the person sleeping in the temple responsible for this dastardly act, he started beating him black and blue. However, the Lord recognises his devotees and the faith they have in him. Consequently, even as the priest was beating Shri Prabhu, blood started oozing from the idol. Seeing this strange occurrence, the priest was shaken up and it dawned on him that the person he was beating was not an ordinary person. When Shri Prabhu revealed his identity he fell at his feet and implored his mercy.

The news spread like wild fire. People who were afraid to enter the temple thronged in thousands. The entire atmosphere was surcharged with religious fervour. Bayadevi, Shri Prabhu’s mother and Nrisimha, his brother came over to Chalakapur. Form Hyderabad came Raja-Rai-Rayan, a nobleman of the Nizam’s court. All experienced the overflowing Grace of Shri Prabhu and no one went back empty handed. Such was the compassion of Shri Manik Prabhu.

He stayed at Chalakapur with his mother and brother for some months at the insistence of the people and later left for Mailar as desired by mother Bayadevi.



श्री भक्तकार्यकल्पद्रुम गुरुसार्वभौम श्रीमद्राजाधिराज योगिमहाराज त्रिभुवनानंद अद्वैत अभेद निरंजन निर्गुण निरालंब परिपूर्ण सदोदित सकलमतसस्थापित श्री सद्गुरु माणिकप्रभु महाराज की जय!



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