II श्रीराम जय राम जय जय राम II

धावे माते सोई I
बाळ न विचारता काही II
मग त्याचे जाणे निके I
अंग वोडवी कौतुके II
नेणे सर्प दोरी I
आगी भलते हाती धरी II
तीविणे ते नेणे I
आणिक काही तुका म्हणे II

It is said that "To completely trust GOD is to be like a child who knows deeply that even if he does not call for the mother, the mother is totally aware of him and is looking after him. In this composition Sant Tukaram Maharaj says, GOD wants us to come before Him as children, because children are innocent, and trust with a pure, uncorrupted heart. He says, One must go before GOD stripped of all doubts, full of wide eyed inspiration that comes from absolute and unconditional faith, for faith talks in the language of GOD.
Summing up Sant Tukaram Maharaj says, on the journey of Self Realisation One must seek GOD with childlike faith, for only GOD knows the Truth, He cares "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

नर नारी बाळे अवघा नारायण I
ऐसे माझे मन करी देवा II
न यो काम क्रोध द्वेष निंदा द्वंद्व I
अवघा गोविंद निःसंदेह II
असावे म्यां सदा विषयी विरक्त I
काया वाचा चित्त तुझे पायी I
करोनियां साह्य पुरवी मनोरथ                                                                        व्हावे कृपावंत तुका म्हणे II

"In this composition Sant Tukaram Maharaj says, O'GOD, do something so that all the fellow beings will appear as GOD Narayan to me.
He says, save me from being looted by Lust, Anger, Envy, Reproach and the Sense of Two-ness and let me find You amidst all thoughts and actions, in every moment and everywhere, even in the midst of all unfavourable and trying circumstances.
Sant Tukaram Maharaj says, just like One cannot eat the cake and have it, he aspires to be free from the desire of senses to seek GOD Realisation and dwell at His Feet with wholehearted devotion.
Summing up Sant Tukaram Maharaj says, O' GOD, only You can make my wishes come true, for even a broken tree can bear fruit with Your Blessings."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

तीर्थीची अपेक्षा स्थळी वाढे धर्म I
जाणावें ते वर्म बहु पुण्य II
बहु बरी पेसी भाविकांची जोड़ी I
काळ नाही घड़ी जात वायां II
करुनि चिंतन करवावे आणिकां I
तो या झाला लोकां नाव जगी II
तुका म्हणे ऐसे परउपकारी I
त्यांच्या पायांवरी डोई माझी II

"Faith Is not the clinging to the shrine but an endless pilgrimage of the heart."
In thIs composition Sant Tukaram Maharaj says, life is a pilgrimage. Each moment is to be lived in depth, because each moment contains GOD, hidden within it. And hence it is most prudent to be in the company of the Blessed who do not waste even a single moment without Name Worship of GOD.
Sant Tukaram Maharaj says, the Blessed, absorbed in the Name Worship of GOD, who also inspires others to follow the suit, becomes a ship to transcend them across the river of unending cycle of deaths and rebirths.
Summing up Sant Tukaram Maharaj says, he feels forever indebted to those devotees of GOD Vishnu who spend their lives to make others aware of the importance of Name Worship of GOD in this rare human birth, and in a way become a conduit to their Liberation.

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

शूद्रवंशी जन्मलो I

म्हणोनि दंभे मोकलीलो II

अरे तूंचि माझा आता I

मायबाप पंढरीनाथा II

घोकाया अक्षर I

मज नाही अधिकार II

सर्वभावे दीन I

तुका म्हणे यातिहीन II

"In this composition Sant Tukaram Maharaj says, being born in the lower caste, the pride and arrogance has forsaken me. O'Lord Panduranga he says, my father is You and my mother is You. I am not entitled to study the Vedic Scriptures because I come from the lower caste."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नाही त्रिभुवनी सुख या समान I

म्हणउनी मन स्थिरावले II

धरिली जीवी पाऊले कोंमळी I

कंठी एकावळी नाममाळा II

शीतळ होऊनि पावलो विश्रांती I

न साहे पुढती चाली चित्ता II

तुका म्हणे झाले सकळ सोहळे I

पुरविले डोहळे पांडुरंगे II

"In this composition Sant Tukaram Maharaj says, His Feet, the treasure house of all Bliss have now come to abide in my mind and I meditate on them all the time.

He says, I hold His Feet firmly within and meditate on them with One Pointed Devotion through His Name Worship. All ills have taken leave, now that I hold His Feet deep within. 

He says, the ecstasy of Supreme Bliss has dawned on me because Lord Panduranga has fulfilled all my desires."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

ऐसी जिव्हा निकी I

विठ्ठल विठ्ठल का न घोकी II

जेणे पाविजे उद्धार I

तेथे राखावे अंतर II

गुंफोनी चावटी I

तेथे कोण लाभ भेटी II

तुका म्हणे काळ I

देवाविण अमंगळ II

"In this composition Sant Tukaram Maharaj says, he wants his tongue to utter Vitthal, the Lord's Name incessantly and do everything possible to make this rare human birth worthwhile.

He says, vainly talk never takes any efforts.

He says, the time lost without the Name Worship of GOD in this precious human birth is the most inauspicious of all times."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बरवी नामावळी I

तुझी महादोषा होळी II

झाले आम्हांसी जीवन I

धणीवरी हे सेवन II

सोपे आणि गोड I

किती अमृताही वाड II

तुका म्हणे अच्युता I

आमचा कल्पतरू दाता II

"In this composition Sant Tukaram Maharaj says, Ram, Krishna and myriad of Your Names O'Lord burn the deadliest of sins. And therefore we do Your Name Worship to our heart's content.

Your Name is easy and is sweeter than Amrit, the Nectar of Immortality.

O'Lord Achyut he says, you are like Kalpataru, the Wish Fulfilling Divine Tree who knows only Giving."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणर्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

हरि हरि तुम्ही म्हणारे सकळ I

तेणे मायाजाळं तुटतील II

आणिक नका कांही गाबाळाचे भरी I

पडो येते थोरी नारायण II

भावे तुळसीदळ पाणी जोडा हात I

म्हणावे पतित वेळोवेळां II

तुका म्हणे हा तंव कृपेचा सागर I

नामासाठी पार पावविल II

"In this composition Sant Tukaram Maharaj says, say Lord Name Hari and you will break free from the illusion of "I am this body" idea once and for all. Apart from the Name Worship of Lord Hari all the other means are vainly.

He says, One must offer little water mixed with basil leaves to Lord Hari and say it again and again that only He is the true saviour.

He says, the Ocean of unbounded.Grace is Lord Hari who helps His devotees to cross  the sea of repeated sufferings with the Blessing of His Name Worship."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जन देव तरी पायांची पडावे I

त्याचिया स्वभावे चाड नाही II

अग्नीचे सौजन्य शीतनिवारण I

पालवी बांधोन नेता नये II

तुका म्हणे विंचू सर्प नारायण I

वंदावे दुरोन शिवो नये II

"In this composition Sant Tukaram Maharaj says, the purpose of fire is to save from getting cold. But that doesn't mean One must carry it in his hands. 

He says, the snakes and scorpions are also the manifestations of Lord Narayan, but that doesn't mean One must try to hold them in bare hands.

Similarly he says, though this universe of which we are a part of is the manifestation of Lord Narayan, our purpose is not to judge Him but to humbly fall at His Feet."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

रज्जु धरुनिया हाती I
भेडसाविली नेणती I
कळो येता चित्ति I
दोरी दोघां सारिखी II
तुम्हा आम्हांमध्ये हरी I
झाली होती तैसी परी I
मृगजळाचे पुरी I
ठाव पाहो तरावया II
सरी चितांक भोंवरी I
अलंकाराचिया परी I
नामे झाली दूरी I
एक सोने आटिता II
पिसांची पारवी I
करोनि बाजेगिरी दावी I
तुका म्हणे तेवी I
मज नको चाळवू II

"Every experience arise in Duality, in the form of opposite and contrast. It is only illusion, caused by the mind and the play of senses, which makes us see the world and everything in it as real and separate from us. In this composition Sant Tukaram Maharaj talks about Duality, being an Illusion in itself, is the root cause of Fear. He says, Fear is an emotional reaction for something other than you and hence Duality becomes an inherent part of fear. When ropes are mistaken for snakes, there are indeed snakes there, but only illusory ones. At the moment of illusion, the ignorance in the perceiver instantly creates that illusory snake. Upon dispelling of illusion, that illusory snake is sublated by correct knowledge of rope. He says, our experience of the world around is also an illusion created by Cosmic Ignorance. The analogy of Rope mistaken for a Snake helps us to remove the misunderstanding of our True Nature which is Pure Consciousness. Once the misunderstanding is removed, our True Self stands revealed within.
In another analogy Sant Tukaram Maharaj says, a lonely traveller in a parched and hot desert, sees a broad stream of water. In deserts, this Mirage is an Illusion, a trick of our vision. The Mirage thus rejects the reality and deceives us with falsehood. We are like the traveller illusioned by Mirage. The Eternal Truth which we reject is always within us. However, in Ignorance, we accept the Mirage like appearance of the world around as the reality which is the chase to eternity.
Sant Tukaram Maharaj says, just like Gold is the base of every kind of jewellery made from it, GOD is the Supreme Essence of everything in this colourful universe. In other words Duality is always secretly Unity.
He says, just like a fowler makes a dummy bird stuffed with feathers solely for deception, Maya the Mistress of Illusion lures us to accept the illusion of "I am the body" idea.and it appears  to us as That which Is Not.
Summing up Sant Tukaram Maharaj says, all Duality is mind's creation and beyond all Dualities lies the Indivisible Oneness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

स्मशानींच आम्हां न्याहालीचे सुख I
या नांवे कौतुक तुमची कृपा II
नाही तरी वायां अवघेचि निर्फळ I
शब्द ते पोकळ बडबड II
झाड झुडे जीव सोईरे पाषाण I
होती तई दान तुम्ही केले II
तुका म्हणे आता पाहें अनुभव I
घेऊनि हाती जीव पांडुरंगा II

In this composition Sant Tukaram Maharaj has illustrated with meaningful analogies, what it means by Living in the state of Grace. He says, Blessed is the One who feels comfortable, regardless of where he is sleeping on, a soft mattress or a funeral pyre, for the True Manifestation of Grace of GOD is transcending "I am the body" idea. He says, the Grace of GOD manifest in the One who sees GOD in all animate and inanimate, for he feels akin to them.
Summing up Sant Tukaram Maharaj says, Grace of GOD has nothing to do with what One gets in worldly perspective. And hence he implores GOD Panduranga to grace him the longing from deep within of Self Realisation, the True Manifestation of GOD's Grace.

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

 

जळो तैसा प्रेमरंग I
जाय भूलोनि पतंग II
सासूसाठी रडे सून I
भाव अंतरींचा भिन्न II
मैन्द सुखींचा कोवळा I
भाव अंतरी निराळा II
जैशी वृन्दावनकांती I
उत्तम धरु नये हाती II
बक ध्यान करी I
दावी सोंग मत्स्य मारी II
तुका म्हणे सर्प डोले I
तैसा कथेमाजी खुले II

" The three subtle basic components (त्रिगुण) of Satva, Raja and Tama are the very fabric of creation. They permeate through all living and non living, tangible and intangible things.The vibrations emanating from anything depends on the predominant subtle basic component. In this composition Sant Tukaram Maharaj talks about a peculiar aspect of Raja dominant personality. He says,
For a Raja dominant person, the reward he may reap from his action is of paramount importance because he desires only sense gratification. Be it a spiritual or religious discourse, he regards it merely as a piece of entertainment than anything else. Sant Tukaram Maharaj Illustrates this Raja dominant state of mind with beautiful analogies. He says, the reckless passion of the Raja dominant person is like a moth who yearns for the lamps and dies in the flame of this beloved love. Bee to the blossom, moth to the flame, each to his passion ; what's in the name ?
Just like a overt display of compassion does not necessarily means the true concern from within so is the Raja dominant person who listens to the religious discourses attentively but nothing sinks deep within. He may wear the mask of goodness as a ruse, but his inner motives remain forever stay put. In another analogy he says, just like the outer appearance of bitter gourd masks its bitterness so is the facade of decency assumed by a rogue veils his malicious intentions.
Sant Tukaram Maharaj says that Heron bird stands motionless in shallow water as if in meditation. Despite wearing the mask of ruse, when it eyes the fish, out goes the long neck and the fish is seized.
Just like the snake moves with the music played by snake charmer, the Raja dominant person shams the involvement, but remains untouched by the moral of the religious discourse. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 

II श्रीराम जय राम जय जय राम II

देह तंव असे भोगाचे अधीन I
याचे सुख सीण क्षणभंगुर II
अविनाश जोड़ी देवापायी भाव I
कल्याणाचा ठाव सकळही II
क्षणभंगुर हा येथील पसारा I
आलिया आकारा अवघे नासे II
तुका म्हणे येथे सकळ विश्रांति I
आठवावा चित्ति नारायण II

The True Self is a reflection of the Supreme Consciousness which envelopes the world entire.This Real Self survives for ever but the body in which it dwells must inevitably perish. Matter decays but not the spirit.
In this composition Sant Tukaram Maharaj has elucidated this thought.
The fruits of One's deeds, good or bad, are to be enjoyed not only in this life but also in future lives. One cannot escape their tyranny. The human life is a continuous stream of progression from one physical form to another, so that the form One assumes in his present birth is the result of his acts in the previous stage of his existence.
The only solace is the spiritual sojourn of man which can take him from animality to divinity. This rarest of rare human birth is a unique opportunity to seek Self Realisation. Amidst the unending miseries of this earthly existence, the real solace is the process of becoming One with the Supreme Consciousness and  One can seek it by the Name Worship of Supreme Lord Narayan.
The formless Supreme Divine resides deep within the golden cage of soul. The Name Worship of Supreme Lord enables One to discover the Infinite Consciousness within thereby freeing the mortal existence from the limitless desires of sense objects and the web of ties by which they have chained One's infinite potentialities.
The Name Worship of Supreme Lord transcends One beyond the body centric thinking and hence bestows peace from within. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

भूत भविष्य कळो याचे वर्तमान I
हे तो भाग्यहीन त्याची जोड़ी II
आम्ही विष्णुदासी देव घ्यावा चित्ते I
होणार ते होते प्रारब्धची II
जगरुढी साठी घातले दुकान I
जातो नारायण अंतरोनि II
तुका म्हणे हा हो प्रपंच गाढा I
थोरली ते पीड़ा रिद्धिसिद्धि II

"It is said that "The distinction between the past, present and future is only a stubbornly persistent illusion."
Selling the illusion in the city of blind or ignorant is easy. But those who do so, distance themselves from GOD, the Ultimate Reality.
In this composition Sant Tukaram Maharaj talks about the true devotee of Supreme Lord Vishnu, who believes that everything that happens in his present life is only due to Prarabdha Karma, a cumulative effect of actions in his past lives affecting his present life, which cannot be avoided or changed. And hence he remains beyond reach of those who sell GOD as a time bound merchandize.
Summing up Sant Tukaram Maharaj says, confining the Timeless GOD wirhin the sense of past, present and future, itself is ignorance and all suffering is caused by ignorance. He says, there is no greater sin than playing on the emotions of people, enticing them into false ritualistic practices, ultimately worshipping the illusion which doesn't exists."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तुमचिये दासीचा दास करुनि ठेवा I

आशीर्वाद द्यावा हाचि मज II

नवविधा काय बोलिली जे भक्ती I

घ्यावी माझ्या हाती संतजनी II

तुका म्हणे तुमच्या पायांच्या आधारे I

उतरेन खरे भवनदी II

"This composition of Sant Tukaram Maharaj is his humble entreaty to the Spiritually Wise. He says,  bestow upon me Your blessings O'Wise, for me to become a humble servant of your devotional servants. 

He says, I want you to make me carry out the nine kinds of devotions to Lord Hari propounded by the Ancient Vedic Texts since time immemorial.

I am sure he says, the refuge at Your Feet will take me across the sea of repeated sufferings once and for all."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

धन्य ते संसारी I

दयावंत जे अंतरी II

येथे उपकारासाठी I

आले घर ज्या वैकुंठी II

लटिके वचन I

नाही देही उदासीन II

मधुरा वाणी ओठी I

तुका म्हणे वाव पोटी II

"In this composition Sant Tukaram Maharaj says, the Truly Blessed feel sympathy for another who is stricken by misfortune, accompanied by a strong desire to alleviate their suffering. The true dwellers of Vaikunth, the Abode of Lord Hari use their voice for kindness, their ears for compassion, their hands for charity, their mind for truth, and their heart for love, for they walk their talk.

He says, the Truly Blessed are those whose words do not hurt others and who have immense space in their heart to accommodate all unconditionally."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मनी वसे त्याचे आवडे उत्तर I

वाटे समाचार घ्यावा ऐसे II

जातीचे ते झुरे येरयेरासाठी I

वियोगेही तुटे नेघे कधी II

भेटीची अपेक्षा वारता आदर पुसे नव्हे धीर मागूताले II

तुका म्हणे माझ्या जीवाचे जीवन I

सोईरे हरिजन प्राणसखे II

"In this composition Sant Tukaram Maharaj says, we like to talk to those whom we love. The like minded crave each other's company in separation. Day and night they hold a wish deep within to know about how their loved ones are and when they hear about them they ask it again and again.

He says, the devotees of Lord Hari are my most beloved and I feel attachment towards them from deep within."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माझ्या मुखावाटा न यो हे वचन I

व्हावे हे संतान द्रव्य कोणा II

फुकाचा विभाग पतन दुःखासी I

दोहींमुळे त्यासी तेचि साध्य II

नाईकावी निंदा स्तुती माझ्या काने I

सादर या मने होऊनियां II

तुका म्हणे देव असाध्य यामुळे I

आशामोहजाळे गुंतलियां II

"In this composition Sant Tukaram Maharaj says, since progeny and material riches are both the root cause of sufferings, let my mouth not utter the words such as somebody should get money or somebody should have children.

My mind should insist that my ears do not hear the praises and ills.

He says, the illusion of worldly desires and their gratification makes GOD Realisation impossible."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

यथाविधी पूजा करी I

समोग्री तोवरी हे नाही II

आतां माझा सर्व भार I

तू दातार चालविता II

मंगळ ते तुम्ही जाणा I

नारायणा काय ते II

तुका म्हणे समर्पिला I

तुज विठ्ठला देहभाव II

"In this composition Sant Tukaram Maharaj says, I don't have all that is needed to perform a fulfilling worship.

He says, O'Lord, You are carrying me on Your shoulders. 

He says, O'Lord Narayan, You only know all that is auspicious.

O'Lord Vitthal he says, we have dedicated our "I am this body" idea to you."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सदैव तुम्हां अवघे आहे I

हातपाय चालाया II

मुखी वाणी कानी कीर्तीI

डोळे मूर्ती देखावा II

अंध बहिर ठकली किती I

मुकी होती पांगुळ II

घरा आगी लावूनी जागा I

न पळे तो गा वाचेना II

तुका म्हणे जागा हिता I

कांही आतां आपुल्या II

"In this composition Sant Tukaram Maharaj says, you are all very fortunate to have hands for giving and legs for walking. You have mouth to sing the glories of Lord Hari and ears to hear them. You have eyes to see Him in image.

He says, till today many have lost the opportunity to sing His praises because they were deaf, unable to speak, blind or disabled.

He says, there is no chance of survival for the one who sits in a house he himself sets on fire.

And therefore he says, start to think and behave reasonably about what is good for you while still there is time."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

द्रव्याचा तो आम्ही धरितो विटाळ I

तयापाशी काळ लाग करी II

करोनियां हेचि राहिलो जीवन I

एक नारायण नाम ऐसे II

तुका म्हणे हेचि करुनि जतन I

आलिया ही दान याचकासी I

"In this composition Sant Tukaram Maharaj says, we loathe material riches because they are not everlasting.

We hold Lord Name Narayan itself as our life and give it to those who come to us with expectations."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काय ते विरक्ती न कळेची आम्हां I

जाणो एका नामा  विठोबाच्या II

नाचेन मी सुखे वैष्णवांचे मेळी I

दिंडी टाळघोळी आनंदे या II

शांती क्षमा दया हे मी काय जाणे I

विठ्ठल कीर्तने वांचूनिया II

कासया उदास होऊं देहावरी I

अमृतसागरी बुडोनियां II

कासया एकांत सेवू तया वना I

आनंद या जगामाजी असे II

तुका म्हणे मज आहे हा भरंवसा I

विठ्ठल सरिसा चालतसे II

"In this composition Sant Tukaram Maharaj says, we know nothing about renunciation, for we know only the Name Worship of Lord Vitthal. We dance in ecstasy in the rhythm of clapping and ringing sound of cymbals in the congregation of devotees of Lord Vishnu. We know nothing about compassion, forgiveness, peace but only the Name Worship of Lord Vitthal. Being Immersed in the ocean of nectar of immortality, why should we feel melancholic about our body or live like a hermit, when we are more than happy living in the world but not of the world.

He says, we believe that Lord Vitthal walks with us."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सांगता हे नये सुख I

कीर्ती मुख न पुरे II

आवडीने सेवन करूं I

जीवीचे धरू जीवींच II

उपमा या देतां लाभा I

कासया शोभा सारिखी II

तुका म्हणे नुचली डोई

ठेविली पायी संतांचे II

"In this composition Sant Tukaram Maharaj says, the happiness we feel by the blessings of 'Sant' cannot be described, for words seem to be too inadequate. We will enjoy it lovingly and hold it deep within.

He says, about what we have gained by the blessings of Sant, what similitude we could give to describe it.

He says, we have put our head on the feet of Sant and we do not want to lift it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

शुद्ध चर्या हे संतांचे पूजन I

लागतचि धन नाही वित्त II

सगुणाचे सोई सगुण विश्रांती I

आपणची येती चोजवीत II

कीर्तनीच वोळे कृपेचा ओरस I

दुरीपणे वास संनिधता II

तुका म्हणे वर्म सांगतो सवेगें I

मन लावा लागे स्वहिताच्या II

"In this composition Sant Tukaram Maharaj says, living virtuous itself is the True Worship of 'Sant', for it  doesn't need any material offerings.

He says, Lord Hari Himself comes in search of His devotee who practices devotion to Him in form.

He says, Lord Hari who is far off showers His Blessings through His Name Worship so in that way He is near us.

He says, I want to draw your attention urgently so that you can focus your mind on that which is most needed in this rare human birth, GOD Realisation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणर्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

रासभ धुतला महातीर्थामाजी I

नव्हे जैसा तेजी शामकर्ण II

तेवी खळा काय केल्या उपदेश I

नव्हेची मानस शुद्ध त्याचे II

सर्पासी पाजिले शर्करापियुष I

अंतरीचे विष जाऊं नेणें II

तुका म्हणे श्वाना क्षिरीचे भोजन I

सवेचि वमन जेवी तया II

"In this composition Sant Tukaram Maharaj says, washing in the sacred waters of Pilgrimage will not turn a donkey into a handsome horse. Similarly vainly are the lessons of morality to the evil mind.

He says, the venom of snake will not become less potent even if the snake is fed sugared milk. 

In another analogy he says, dog vomits the milk fed to it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तुझे थोर थोर I

भक्त करिती विचार II

जपतपादी साधने I

मज चिंतवेना मने II

करुणावचने I

म्यां भकावी तुम्हां दीने II

तुका म्हणे घेई I

माझे थोडे फार ठायी II

"In this composition Sant Tukaram Maharaj says, Your many great devotees try to comprehend You by subjecting themselves to meditation, austerity and penance. But I am so naive O'Lord that I cannot even think of doing them.

He says, I am helpless in all respects and therefore One must pray Lord, humbly beseeching Him.

He says, though not up to the mark, please accept my devotional service to You O'Lord the way I am able to do it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मोक्ष तुमचा देवा I

तुम्ही दुर्लभ तो ठेवा II

मज भक्तीची आवडी I

नाही अंतरी ते गोडी II

आपुल्या प्रकारा I

करा जतन दातारा II

तुका म्हणे भेटी I

पुरे एकचि शेवटी II

"In this composition Sant Tukaram Maharaj says, the rare Liberation from repeated sufferings You keep to Yourself O ' Lord, for I yearn more for Your Devotion than the Liberation.

He says, meeting You O' Lord is more than enough for me than seeking Liberation and let You hold the different types of Liberation safe with You."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नव्हे शब्द एकदेशी I

सांडी गिवशी कोणाला II

झाली माझी वैखरी I

विश्व विश्वम्भरे व्यापक II

मोकलीले जावे बाणे I

भाता जेणे वाहिला II

आतां येथे कैचा तुका I

बोले सिका स्वामींचा II

"In this composition Sant Tukaram Maharaj says, the words that I speak imply the all encompassing, all pervading Lord Hari and not only some specific meaning.

He says, words coming out of my mouth carry the stamp of Lord Hari just like the arrows drawn from the quiver follow the Archer's aim."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

तुज घालोनिया पूजितो संपुटी I
परि तुझ्या पोटी चौदा भुवने II
तुज नाचूनि दावू कौतुका I
परि रूप रेखा नाही तुज II
तुजलागी आम्ही गात असो गीत I
परि तू अतीत शब्दहुनि II
तुजलागी आम्ही घातीयेल्या माळा I
परि तू वेगळा कर्तृत्वासी II
तुका म्हणे आता होऊनि परिमित I
माझे कांही हित विचारावे II

"We, with our limited worldly perspective, can only have a small understanding of GOD, the Infinite, for He is a mystery that cannot be canned or crated no matter how much we try. Despite this we envisage Him, whom our limited speech cannot describe, and our limited faculty of seeing cannot behold. This thought is elucidated by Sant Tukaram Maharaj in this composition.
O' GOD, he says, paradoxical it is to worship You as a small idol when the All pervading and All Enveloping Gargantuan You hold within the Fourteen Worlds.
We praise You by singing and dancing, but You cannot be understood in a state of separation but only by Realisation
O' GOD, he says, we sing Your glory but You dwell in the heart where praise is, for in the silence of heart GOD speaks.
He says, we wear garlands of Tulsi leaves to please GOD. We do it because we think it pleases Him who doesn't ask for anything.
Summing up Sant Tukaram Maharaj aspires to experience the transcendent glory of GOD unfolding in his very rare human birth."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

उपाधीचे बीज I

जळोनि राहिले सहज II

आम्हां राहिली ते आतां I

चाली देवाचिया सत्ता II

पराधीन जिणे I

केले सत्ता नारायणे II

तुका म्हणे जाणे पाय I

खुंटले आणिक उपाय II

"In this composition Sant Tukaram Maharaj says, the state of natural poise free from worldly distractions roasted the seeds of our ignorance. Now all that remains for us is to live by the will of Lord Narayan.

He says, in the Bliss of His Feet, we remain absorbed from end to end."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

न यो वाचे अनुचित वाणी I

नसो मनी कुढी बुद्धी II

ऐसे मागा अरे जना I

नारायणा विनवूनि II

कामक्रोधा पडो चिरा I

ऐसा बरा सायास II

तुका म्हणे नानाछंदे I

या विनोदे न पडावे II

"In this composition Sant Tukaram Maharaj says, let us never speak unpleasant words and let our mind be not infested by evil thoughts be our prayer to Lord Narayan.

He says, we must try to keep at bay anger and lust.

He says, we must refrain from getting interested in various avenues even casually."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

शिकलो ते बोल I

बोले तैसी नाही ओल II

आतां देवा संदेह नाही I

वायां गेलो यासी कांही II

एकांताचा वास I

नाही संकल्पाचा नाश II

बुद्धी नाही स्थिर I

तुका म्हणे शब्दा धीर II

"In this composition Sant Tukaram Maharaj says, I may speak what I have learnt but deep within me nothing as such has changed.

O 'Lord he says, there is no doubt that this rare human birth which is an opportunity to transcend duality and become One with the Homogeneous Oneness has gone to waste.

He says, equanimous I am not, nor my words carry any resoluteness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काय ऐसा सांगा I

धर्म मज पांडुरंगा II

तुझे पायी पावे तैसा I

जेणे उगवे हा फांसा II

करी कृपादान I

तैसे बोलणे वचन II

तुका म्हणे देवा I

माझे हृदय वसवा II

"In this composition Sant Tukaram Maharaj says, lay down the path to Your Realisation O' Lord Panduranga so that not only I will realise You but will become free from the gruelling repeated sufferings of death and rebirths.

He says, O' Lord, make me speak only those words which will make You shower Your Grace on me.

Summing up Sant Tukaram Maharaj says, O' Lord Panduanga, dwell in my heart."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माझे अंतरीचे तोचि जाणे एक I

वैकुंठनायक पांडुरंग II

जीवभाव त्याचे ठेवियेला पायी I

मज चिंता नाही कवणेविशी II

सुखसमारंभे संतसमागमे I

गाऊं वाचे नाम विठोबाचे II

गातां पुण्य होय आईकतां लाभ I

संवसार बंध तुटतील II

तुका म्हणे जीव तयासी विकीला I

आणिक विठ्ठलाविण नेणे II

" In this composition Sant Tukaram Maharaj says, only Lord Panduranga, the Lord Of the Supreme Abode Vaikuntha, knows my feelings from deep within. Having entrusted my Self upon Him wholeheartedly, I pray and let Him worry.

He says, we sing Lord Name Vithoba in the ecstasy of being in the company of the Enlightened, for those who sing His Name Worship and those who hear it, both get enriched by its merit and are saved from the repeated sufferings of death and rebirth.

He says, I have sold my soul to Lord Vitthal and know nothing else."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आता होई माझे बुद्धीचा जनिता I

आवरावे चित्ता पांडुरंगा II

येथुनियां कोठे न वजे बाहेरी I

ऐसे मज धरी सत्ताबळे II

अनावर गुण बहुत जातीचे I

न बोलावे वाचे ऐसे करी II

तुका म्हणे हित कोणिये जातीचे I

तुज ठावे साचे  मायबापा II

"In this composition Sant Tukaram Maharaj says, bestow upon me the noble virtues O'Lord Panduranga and save my mind from chasing the frivolous material pursuits.

Please help me O'Lord to let my mind remains firm at Your Feet and not wander.

He says, please see to it O'Lord that the frenzy of countless undesirables in me do not reflect in my words.

O' Lord Panduanga, he says, You know very well what is good for me."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आपणा लागे काम वाण्याघरी गुळ I
त्याचे याती कुळ काय कीजे II
उकरड्यावरी वाढली तूळसी I
टाकावी ते कैसी ठायागुणे II
गाईचा जो भक्ष अमंगळ खाय I
तिचे दूध काय सेवूं नये II
तुका म्हणे काय सलपटासी काज I
फणसांतील बीज काढूनि घ्यावे II

It is said that
" The mortal is emancipated only when all his faults are eradicated. "
In this composition Sant Tukaram urges us to share in virtue of others, not their faults or shortcomings. He says we are not here to deal with faults and weaknesses, because such negative thinking does no good to anybody. One needs to shun such negative conduct and mental habit patterns. This rarest of rare human birth is a wonderful opportunity to deal with only virtues or goodness, for only they are conducive to the Divine and Spiritual life. Self Realisation Is seeing One God in all things and knowing all beings as extension of One's own Self. In a way seeing God is seeing only the merits in everyone and everything around us. He says, an infant's mind is unconditioned, for it is not influenced by world. Just like an infant, One needs to keep the heart empty of negativity and defilement.
Sant Tukaram Maharaj says that One needs to cultivate the ability to stand aside and observe to introspect without any prejudice so that then only he can discern the truth behind the merits of a person or a thing.
Illustrating with beautiful analogies, Sant Tukaram Maharaj says,
The sweetness of jaggery (गुळ ) has nothing to do with who sells it.
The Basil Leaf (तुळस) grows wild anywhere, but it's great medicinal significance is not altered by it.
Cow's milk does not become unacceptable only because it consumes unhygienic food.
Summing up Sant Tukaram Maharaj says that One needs to make a conscious effort to inculcate from within a habit of seeing the merits in everything and deliberately ignore the shortcomings, for this positive outlook is a step closer to Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

दुःखाचिये साठी तेथे मिळे सुख I

अनाथाची भूक दैन्य जाय II

उदाराचा राणा पंढरीस आहे I

उभारोनि बाहे वाहे पालवितो II

जाणतीयाहूनी नेणत्याची गोडी I

आलिंगी आवडी करुनियां II

शीण घेऊनियां प्रेम देतो साठी I

न विचारी तुटी लाभा कांही II

तुका म्हणे असो अनाथ दुबळी I

आम्हांसी तो पाळी पांडुरंग II

"In this composition Sant Tukaram Maharaj says, the sufferings and the abject poverty ceases and happiness of heartful content is gained when a destitute visits Pandhari, where the Lord of Benevolence awaits all with open arms. He fondly takes into arms a naive devotee who pleases Him more than the sagacious. He lessens his tiredness, filling him with His Love in return without thinking what He is going to gain or not from it.

Summing up Sant Tukaram Maharaj says, Lord Panduranga takes care of the weak and the needy, the way we are."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नाही पाइतन भूपतीशी दावा I

धिग त्या कर्तव्या आगी लागो II

मुंगीचिया मुखा गजाचा आहार I

न साहावे भार जाय जीवे II

तुका म्हणे आधी करावा विचार I

शूरपणे तीर मोकलावा II

"In this composition Sant Tukaram Maharaj says, One must undertake tasks according to his capability. 

Illustrating with meaningful analogies he says, enmity with the King is not affordable to the pauper who cannot even afford to put shoes.on his feet.

He says, an ant will die if fed the food meant for an elephant.

He says, on the battlefield One must unleash the arrow only after assessing the self strength."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

वाघाचा कलभूत दिसे वाघा ऐसा I
परी नाही दशा साच अंगी II
बाहेरील रंग निवडी कसोटी I
संघटणे भेटी आपेआप II
शिकविले तैसे नाचावे माकडे I
न चले त्यापुढे युक्ती काही II
तुका म्हणे करी लटिक्याचा सांठा I
फजित तो खोटा शीघ्र होय II

"A lie will always be a lie."
In this composition Sant Tukaram Maharaj says, the Self Quest is impossible unless we consciously remove the veil of lies of "I", "Me", " Mine", the root cause of all our sufferings.
He says, stuffing the skin of a dead tiger with a straw creates an impression as if he is alive. But the pretension is nowhere near the otherwise magnificent beast.
In another analogy he says, just like a coated coin fails when subjected to a test, the Untruth gets exposed as soon as it comes in contact with the Truth.
Sant Tukaram Maharaj says,  just like the monkey dances to the tune of his master, the mask of falsehood lasts only until the Truth is revealed.
Summing up Sant Tukaram Maharaj says, all falsehood is a mask and however well made the mask may be, with a little attention One can always distinguish it from the True Face."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु  II

 II श्रीराम जय राम जय जय राम II

भाग्यवंत म्हणो तयां I

शरण गेले पंढरीराया II

तरले तरती हा भरंवसा I

नामधारकांचा ठसा II

भुक्तीमुक्तीचे हे स्थळ I

भोळे भाविकां निर्मळ II

राहिले पुराणी I

तुका म्हणे वेदवाणी II

"In this composition Sant Tukaram Maharaj says, the truly fortunate are those who have surrendered their "I-ness" to the Lord Panduranga. His Realisation happened to those who did it in the past and will surely unfold for those who will do it in future, for those who are absorbed in the Name Worship of GOD are well known for this.

He says, "Hari Naam"is a means of liberation for the naive innocent devotee. 

He says, one reaps what he sows, so propounding are the Vedic Scriptures since time immemorial."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

भक्तिसुखे ते मातले I

ते कळीकाळा शूर झाले II

हाती बाण हरिनामाचे I

वीर गर्जती विठ्ठलाचे II

महा दोषां आला त्रास I

जन्ममरणां केला नास II

सहस्त्रनामाची आरोळी I

एक एकाहुनी बळी II

नाही आणिकांचा गुमान I

ज्यांचे अंकित त्यावांचून II

तुका म्हणे त्यांच्या घरी I

मोक्षसिद्धी या कामारी II

"In this composition Sant Tukaram Maharaj says, the courage to annihilate the repeated sufferings dawned on those who were immersed in the ecstasy of devotional love of Lord Hari. The repeated sufferings ceased and the major hindrances to His Realisation cleared as His devotees, the mighty warriors of Lord Vitthal came roaring His myriad names, armed with the arrowheads of "Hari Naam". They heed  nothing but GOD of whom they are devoted servants. The Liberation and the Divine powers are but their handmaids."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बुद्धीमंदा शिरी I

भार फजिती पदरी II

जाय तेथे अपमान I

पावे हानी थुंके जन II

खरियाचा पाड I

मागे लावावे लिगाड II

तुका म्हणे करी I

वर्म नेणे भरोवरी II

"In this composition Sant Tukaram Maharaj says, the Truly Wise spit on those who are ignorant of the true purpose of this rare human birth, the Self Realisation, for the  burden of "I am this body"idea keeps them tied to the repeated sufferings of death and rebirth endlessly.

He says, the ostentatious display of Self Realisation is no less than selling inferior goods at the price of superior quality goods. 

Summing up Sant Tukaram Maharaj says, the very essence of Self Quest eludes those who do not walk their talk of GOD Realisation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कल्पतरुखाली I

फळे येती मागितली II

तेथे बैसल्याचा भाव I

विचारूनि बोले ठाव II

द्यावे हे उत्तर I

येतो प्रीतीचा तो फेर II

तुका म्हणे मनी I

आपुल्याची लाभ हानी II

"In this composition Sant Tukaram Maharaj says, sitting under the wish fulfilling divine tree one must aspire only that which is right for him, for the desires come true in the order in which they are sought.

He says, all that one attains or loses originates in his mind's desires."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जगा काळ खाय I

आम्ही माथा दिले पाय II

नाचो तेथे उभा राहे I

जाता व्यंग करी साहे II

हरीच्या गुणे घाला I

होता खातची भुकेला II

तुका म्हणे हळू I

झाला कढत शितळू II

"In this composition Sant Tukaram Maharaj says, we stand with our feet on the head of death, subjugating the inevitable that swallows the world entire.

He says, where we dance in the ecstasy of "Hari Naam", the subdued sees to it than nothing lacks.

He says, death whose hunger is never satiated felt hearful content by praising the glory of Lord Hari.

He says, death which was like the hot raging flames.turned cold by "Hari Naam".

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

वाचा चापल्ये बहू जालो कुशल I

नाही बीजमूळ हाता आले II

म्हणोनि पंढरीराया दुःखी होते मन I

अंतरीचे कोण जाणे माझे II

पूज्य जालो अंगा आला अभिमान I

पुढील कारण खोळंबले II

तुका म्हणे खूण न कळेचि निरुती I

सांपडलो हाती अहंकाराचे II

"In this composition Sant Tukaram Maharaj says, I may be an eloquent orator but that doesn't mean I am any ahead on my journey of Self Realisation. Imploring Lord Panduranga he says, it makes me very sad but who would understand my predicament?

He says, becoming revered inflated my false ego sense but stalled my Self Quest.

He says, the ignorance that "I am this body" hinders me from realising the true essence of GOD Realisation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तुझे नाम मुखी न घेता आवडी I

जिव्हा तेचि घडी झडो माझी II

हेचि मज देई हेचि मज देई I

आणिक दुजे कांही न मागे तुज II

बहिर कान तुझी कीर्ती नाईकतां I

पाय न देखतां जावो डोळे II

मना तुझे ध्यान नाही नित्य काळ I

धिग ते चांडाळ जळो जळो II

हातपाय तेणे पंथे न चालतां I

जावोत अनंता गळोनियां II

तुजविण जिणे मज नाही चाड I

तुका म्हणे गोड नाम तुझे II

"O'Lord says Sant Tukaram Maharaj in this composition, let tongue-less I become if it doesn't say Your Name. Let me become deaf if my ears do not hear Your Glory. Let me go blind if my eyes do not behold You. What is the use of my arms and legs if they do not seek You.

He says, the mind that doesn't meditate Your Name is the most condemned.

Summing up Sant Tukaram Maharaj says, there is nothing more loved than Your Name Worship and life without You is no less than a void."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

चित्त समाधान I

तरी विष वाटे सोने II

बहू खोटा अतिशय I

जाणा भले सांगो काय II

मनाचे तळमळे I

चंदनेही अंग पोळे II

तुका म्हणे दुजा I

उपचार पीडा पूजा II

"In this composition Sant Tukaram Maharaj says, if the heart is contented, the sorrow that tastes like poison turns into precious happiness.

Beware of chasing frivolous material pursuits he says, for in the end it is all an illusion.

He says, if the mind is disturbed, the Sandalwood which otherwise provides cooling effect scalds.

Summing up Sant Tukaram Maharaj says, all the endeavors that offer comforts torment the restless mind."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

वृत्ती भूमी राज्य द्रव्य उपार्जिती I

जाणा त्या निश्चिती देव नाही II

भाडेकरी वाहे पाठीवरी भार I

अंतरीचे सार लाभ नाही II

देवपूजेवरी ठेवुनिया मन I

पाषाणा पाषाण  पूजी लोभे II

तुका म्हणे फळ चिंतिती आदरे I

लाघव हे चार शिंदळीचे II

"In this composition Sant Tukaram Maharaj says, GOD Realisation will not come true for those who pursue it for material gains.

He says, a porter carrying loaded sack on his back doesn't get benefitted by what he is carrying in the sack.

He says, the One who worships GOD for fulfillment of desire is no less than a stone worshipping a stone image of GOD.

Summing up Sant Tukaram Maharaj says,  the actions of those who do things to get some material  benefit out of it are no less than the luring gestures of a prostitute."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

भावसिंधूचे काय कोडे I
दावी वाट चाले पुढें II
तारू भला पांडुरंग I
पाय भिजॉ नेदी अंग II
मागे उतरिले बहुत I
पैल तिरी साधुसंत II
तुका म्हणे लागवेगे I
जाऊं तयाचिया मागे II

In this composition Sant Tukaram Maharaj says, transcending the ocean of repeated sufferings of deaths and rebirths is no more difficult, for GOD Panduranga is one step ahead of us, illuminating our path with the beacon of Divine Wisdom. He says, GOD Panduranga is a safe boat to sail through the troubled waters of Great Karmic Ocean, for One remains untouched of the waters if not he but only GOD is the Doer.
He says,  great many pious beings have crossed the ocean of sufferings riding this boat since time immemorial.
Summing up Sant Tukaram Maharaj says, he aspires to follow the suit and waste not a moment of his rare human birth, his only chance to seek Liberation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

हरि तुझे नाम गाईन अखंड I

याविण पाखंड नेणे कांही II

अंतरी विश्वास अखंड नामाचा I

काया मने वाचा देह हेचि II

तुका म्हणे आतां देई संतसंग I

तुझे नामी रंग भरो मना II

"In this composition Sant Tukaram Maharaj says, nothing else interests me than singing 'Hari Naam' incessantly.

He says, bestow upon me the wholehearted faith in Your Name O' Lord so that Your Name Worship remains deeply ingrained in me.

He says, grant me O' Lord the vicinity of Sant, for the only thing that emanates from these Enlightened is 'Hari Naam', the fountainhead of Eternal Happiness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कोणी एकचिया पोरे केली आळी I

ठावी नाही पोळी मागे देखी II

बझाविले हाती देऊनि खापर I

छंद करकर वारियेली II

तैसे नको करूं मज कृपावंता I

काय नाही सत्ता तुझे हाती II

तुका म्हणे मायबापाचे उचित I

करावे स्वहित बाळकाचे II

"In this composition Sant Tukaram Maharaj says, a boy who did not know how flattened bread looks yet obstinately demanded to eat it was tricked by giving a broken piece of pot instead. 

He says, just like the  parents should give the child only that which is good for him, save me O'Lord from being tricked by the worldly illusion instead of Your Realisation, the crowning fruition of all endeavors."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आम्हांपाशी सरे एक शुद्ध भाव I

चतुराई जाणीव न लगे कळा II

सर्वजाण माझा स्वामी पांडुरंग I

तया अंगसंग गोपाळासी II

तुका म्हणे कर्मे धर्मे न ये हाता I

तयावरी सत्ता भाविकांची II

"In this composition of  Sant Tukaram Maharaj, Lord Panduranga says, my realisation is about  how intensely you seek Me and not about how learnedly you seek Me.

He says, Lord Panduranga from whom nothing remains hidden is with me.

Summing up Sant Tukaram Maharaj says, while GOD Realisation does not come true by seeking Him intentionally with ritualistic endeavors, a devotee who seeks Him with Selfless and One Pointed Devotion commands Him."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सुख वाटे परि वर्म I

धर्माधर्म न कळे II

गाये नाचे एवढे जाणे I

विठ्ठल म्हणे निर्लज्ज II

अवघे माझे हेचि धन I

साधनही सकळ II

तुका म्हणे पायां पडे I

तुमच्या कोडे संतांच्या II

"In this composition Sant Tukaram Maharaj says, instead of delving into what is right and what is wrong, I say Vitthal Vitthal, for it gives me an immense happiness.

He says, dancing and singing the Name Worship of Lord Hari without any inhibitions is the only thing I understand, for not only it is the only means I have, it is my true wealth as well.

He says, longingly I fall at the Feet of Sant, the Enlightened.".

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काय तो विवाद असो भेदाभेद I

साधा परमानंद एका भावे II

निघोनि आयुष्य जाते हातोहात I

विचारी पां हित लावलाही II

तुका म्हणे भावभक्ती हे कारण I

नागवी भूषण दंभ तोचि II

"In this composition Sant Tukaram Maharaj says, nothing will come true of the argument about duality or non duality of the Sublime Essence of the world entire, for the Supreme Bliss of Self Realisation is attained only by engaging Lord Hari with One Pointed Devotion.

He says, wake up from the slumber of ignorance as soon as possible, for you never know when your last moment here will be.

Summing up Sant Tukaram Maharaj says, GOD Realisation is about how intensely the devotional worship is done and not about how ostentatiously it is performed."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

धनवंत एक बहिरट अंधळे I

शुभ्र कुष्ट काळे भोग अंगी II

प्रारब्धाची गति न कळे विचित्र I

आहे हाती सूत्र विठोबाचे II

आणीक रोगांची नांवे सांगू किती I

अखंड असती जडोनिया II

तुका म्हणे नष्ट संचिताचे दान I

पावे खातां पण सुख नेदी II

"In this composition Sant Tukaram Maharaj says, wealthy who are blind or deaf or have unsightly marks on their skin is all a play of fate, for we are all marionettes with string in the hands of Lord Vithoba. 

He says, the sufferings can be from among the countless of such afflictions. 

He says, to be born rich is a fate and not being able to enjoy the riches because of the maladies is also a fate, for One may get it but may not have it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

घालिती पव्हया I

वाटे अनाथांची दया II

तैसे का हो नये करूं I

पांडुरंगा मज तारुं II

रोगियासी काढा I

देऊनि वारिताती पीडा II

बुडत्यासाठी उडी I

घालिताती काय जोडी II

झाडिताती कांटे I

पुढे मागिलांचे वाटे II

तुका म्हणे भार I

घेती भागल्यांचा फार II

"In this composition Sant Tukaram Maharaj says, O'Lord Panduranga, why don't you make the path I am following for detachment from the material world hindrance-less  just like those kind souls who make water available to the thirsty travellers or like a doctor who relieves the patient from his suffering or those who do not hesitate to put their life at peril for saving the drowning man or like those who sweep off the thorns on the path so that those following them can walk with comfort or like those who unburden the One who is worn out of walking."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

रिकामे तू राहू नको मना I

राहो क्षणक्षणाही II

वेळोवेळां पारायण I

नारायण हे करी II

भ्रमणांच्या मोडी वाटा I

 न भरे फांटा आडराने II

तुका म्हणे माझ्या जीवे I

हेचि घ्यावे धणीवरी II

"In this composition Sant Tukaram Maharaj says, be not idle O'Mind even for a moment, for let you remain absorbed in the Name Worship of Lord Narayan.

O'Mind he says, put an end to all the avenues which made you wander through the wilderness of repeated sufferings since time immemorial.

He says, I am immersed in the Name Worship of Lord Narayan to my heart's content."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मुक्तीपांग नाही विष्णुचिया दासा I

संसार तो कैसा न देखती II

बैसला गोविंद जडोनिया चित्ती I

आदि तेचि अंती अवसानी II

भोग नारायणां देऊनि निराळी I

ओवियां मंगळी तोचि गाती II

बळ बुद्धी त्यांची उपकारासाठी I

अमृत हे पोटी साठविले II

दयावंत तरी देवाचं सारिखी I

आपुली पारखी नोळखती II

तुका म्हणे त्यांचा जीव तोचि देव I

वैकुंठ तो ठाव वसती ते II

"In this composition Sant Tukaram Maharaj says, enriched of enlightenment, the devotees of Lord Vishnu live in the world but not of the world. In absolute surrender of their Self to the Lord, they remain ever absorbed in His Name Worship so much so that His Name Govind remains engraved in their hearts. All that they experience is offered to the Lord in whose praises they sing in ecstasy.

Their strength, intellect and conscience is only for doing good to others and putting other people's needs before their own, for they hold within the sweet nectar of Name of Lord in abundance.

Kind like Lord they are, for they have affection for all without distinction.

Summing up Sant Tukaram Maharaj says, the place they dwell is no less than the Supreme Abode of Lord, for they have become One with Him."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आवडी न पुरे सेविता न सरे I

पडियेली धुरे सवें गांठी II

न पुरे हा जन्म हे सुख सांठीता I

पुढतीही आतां हेचि मागो II

मारगाची चिंता पालखी बैसता I

नाही उसंतिता कोसपेणी II

तुका म्हणे माझी विठ्ठल माऊली I

जाणे ते लागली भूक तान II

"In this composition Sant Tukaram Maharaj says, love for Lord Hari doesn't lessen or His Name Worship doesn't stop with His Realisation.

He says, we will ask Lord Hari to give us one more life similar to this since one lifetime is too inadequate to enjoy His Supreme Bliss.

He says, the repeated sufferings of death and rebirth do not bother us just like One riding a palanquin doesn't have to bother  about how much distance it covers.

He says, Lord Vitthal is my mother who takes care just like a mother doesn't have to be told when her child feels hungry or thirsty."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जातीचे ते चढे प्रेम I

पक्षी स्मरे राम राम II

ते काय गुण लागतां येरां I

कागा शोभे न पिंजरा II

शिकविले ते सुजात सोसी I

मग मोल चढे त्यासी II

तुका म्हणे वेषधारी I

हिजड्या न होती त्या नारी II

"In this composition Sant Tukaram Maharaj says, only that which is inherently good quickly grasps goodness and becomes precious.

 Illustrating with beautiful analogy he says, a crow cannot be taught to imitate "Ram Ram" and neither it is pleasant to look at  crow behind the bars in a cage like a parrot.

In another analogy he says, a transgender  may dress like a woman but is not a woman."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

एक पाहातसां एकाची दहने I

सावध त्या गुणे कां रे नव्हां II

मारा हांक देवा भय अट्टाहासे I

जंव काळाऐसे झाले नाही II

मरणाची तंव गाठोडी पदरी I

जिणे तोंचि वरि माप भरे II

तुका म्हणे धिग वाहाती मारग अंगा आले मग हालो नेदी II

"In this composition Sant Tukaram Maharaj feels perplexed when he sees people watching someone burning on the funeral pyre, yet do not wake up from their slumber of ignorance.

He says, for everyone who is born, the death is inevitable. And therefore do the Name Worship of GOD as much as possible because we do not know when our time will be up.

He condemns those who find attachment to the material world dearer than GOD Realisation, for in the end One has to depart all alone and empty handed just like he came into the world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सरते माझे तुझे I
तरि हे उतरते ओझे II
न लगे सांडावे मांडावे I
आहे शुद्धचि स्वभावे II
घातला तो आशा I
मोहोजाळे गळा फांसा II
सुखाचा तो मान I
नाही दुःखाचा तो शीण II
करिता नारायण I
एवढे वेचिता वचन II
तैसा मान अपमान I
लाभ हानि ते समान II
तुका म्हणे याचे I
नांव सोवळे हे साचे II

"It is said that "Like a watch, the heart needs the winding of purity, or the Supreme Indweller ceases to speak."
In this composition Sant Tukaram Maharaj says, the Supreme Bliss of the Heart is the most miraculous stirring from the depths of existence. He says, our individual Self is the Absolute Supreme Self. However man doubts it when the the sense of duality caused by "I am the body" idea muddles his True Nature. Unless One unburdens his sense of "this is mine" or "this is yours"  consciously, there is no way out.
Sant Tukaram Maharaj says, man is slave of his fate. Just like seasons, the happiness and sorrow come and go. And hence One must maintain poise regardless of whether he feels elated by happiness or feels sad by sorrow, for there is nothing either good or bad, but thinking makes it so.
Sant Tukaram Maharaj says, inculcating a habit of saying that only GOD is the Doer and everything happens by His Will is a beautiful way to look at this worldly life in detached manner. This saves One from personalising the things happening around, good or bad. In a way it is a conscious suppressing of "I am the body" idea which is so vital on the journey of Self Realisation.
Summing up Sant Tukaram Maharaj says, Purity of Heart is the transparency to Truth. Only when One's Consciousness becomes free from the distortions of attachment, the door to the Supreme Bliss ajars and One sees the glimpses of the Divine Splendour in its full glory."

II श्रीरंम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

हरिनामाचे करुनि तारू I

भवसिंधुपार उतरलो II

फावले फावले आतां I

पायी संतां विनटलो II

हरिनामाचा शस्त्र घोडा I

संसार गाडा छेदिला II

हरिनामाचे धनुष्यकांडे I

 विन्मुख तोंडे कळीकाळ II

येणेची बळे सरते आम्ही I

हरिच्या नामी लोकी तिही II

तुका म्हणे झालो साचे I

श्रीविठ्ठलाचे डिंगर II

"In this composition Sant Tukaram Maharaj says, "Hari Naam" is the boat that took us across the ocean of repeated sufferings of death and rebirth once and for all. Reiterating again and again he says, it has happened by the merit of seeking refuge at the Feet of Sant.

He says, the battlefield of very formidable worldly attachment was conquered by the Name Worship of Lord Hari as our sword and horse.

He says, with "Hari Naam" as the bow and arrow, the repeated sufferings of death and rebirth fled off screaming.

He says, the Name Worship of Lord Hari has made us greatest among all the three realms, for we have become those of whom Lord Vitthal is very fond of."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तक्र शिष्या मान I

दुग्ध म्हणे नारायण II

ऐशी ज्ञानाची डोंबडे I

आशा विटंबिली मुढे II

उपदेश तो जगा I

आपण सोंवळा इतका मांगा II

रसना शिश्र्नाचे अंकित I

तुका म्हणे वरदळ स्फीत II

"In this composition Sant Tukaram Maharaj says,   the feigned wise who keeps superior things for himself and gives inferior things to his disciples is like an outcast, for he disgraces himself by being the slave of desires. 

He says, the One who remains untouched by his talk of GOD Realisation is like an outcast who lives ostracised from society.

He says, such a slave of bodily cravings lives only for the pursuit of name and fame."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

दुडीवरी दुडी I
चाले मोकळी गुजरी II
ध्यान लागो ऐसे हरी I
तुज चरणी तैशापरी II
आवंतण्याची आस I
जैसी लागे दुर्बळास II
लोभ्या कळान्तराची आस I
बोटे मोजी दिवस मास II
तुका म्हणे पंढरीनाथा I
मजला आणिक नको व्यथा II

" In the humdrum of daily life, One has to subject himself to mundane activities which are unavoidable and time bound. Despite his obligations, it is much needed for the seeker of Supreme Self to inculcate from within a sense of detachment from worldly affairs. This is possible only when he becomes habitual to the Name Worship of Supreme Lord Shri Ram so much so that  the Holy Ram Nam emanates from him unknowingly and spontaneously even while doing his worldly duties. In other words his worldly living needs to be merged into his quest of knowing his True Self. In this composition Sant Tukaram Maharaj elucidates this thought. He says,
A woman is carrying on her head multiple pots of water neatly stacked one over the other. Irrespective of her free hands, she keeps a keen eye on the pots so that her balance is not lost. In the similar way Sant Tukaram Maharaj intends to keep an unwavering attention to the Name Worship of Supreme Lord Shri Ram despite being involved in doing his worldly chores.
With beautiful analogies Sant Tukaram Maharaj says, just like an impoverished eagerly awaits an invitation for food or a greedy moneylender remains absorbed in the thought of the interest he will earn on the money he has loaned, he earnestly implores the Divine Lord, to be intuitively absorbed in His meditation and contemplation ceaselessly.                                
Summing up Sant Tukaram Maharaj says that if we only attach ourselves with the Self within and detach from emotional attachment to worldliness then it is the most pragmatic way to Spiritual success. In other words, flying with both wings of matter and Spirit, we can soar to the vivid heights of subtlety."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नम्र जाला भूतां I

तेणे कोंडीले अनंता II

हेचि शूरत्वाचे अंग I

हारी आणिला श्रीरंग II

अवघा झाला पण I

लक्षण सकळां कारण II

तुका म्हणे पाणी I

पातळपणे तळा आणी II

"In this composition Sant Tukaram Maharaj  says, he has beseiged Lord Hari in his heart who is humble before His presence here, there, and everywhere, within this, that, and everything, for the triumph over GOD in this manner is the greatest of all valour.

He says, humility opens the door to GOD Realisation. Illustrating this with a beautiful analogy he says, just like water being fluid sinks deep into the ground easily, so is the humble who connects with all beings instantly and thereby to Lord Hari dwelling in them."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कथा करोनियां मोल ज्याचे घेती I

तेही दोघे जाती नरकामध्ये II

ब्रम्ह पूर्ण करा ब्रम्ह पूर्ण करा I

अखंड स्मरा रामराम II

मधुरवाणीच्या नका पडू भरी I

जाल यमपुरी भोगावया II

तुका म्हणे करी ब्रह्मांड ठेंगणे I

हात पसरी जिणे धिग त्याचे II

"In this composition Sant Tukaram Maharaj says, those who take remuneration for doing Harikatha and those who offer remuneration for doing Haikatha, both are condemned.

He says, say "Ram Ram"incessantly and you will experience the Sublime Essence of world entire.

He says, don't fall prey to the enchanting words other than "Hari Naam', for they open the door to the repeated sufferings.

Summing up Sant Tukaram Maharaj says, realise that this world as an illusion, That which is not. What appears is not real and what is real never appears. There is no greater futility than taking the world as real and living the life only to chase the frivolous material pursuits."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नाईकावे कानी तयाचे ते बोल I

भक्तीविण फोल ज्ञान सांगे II

वाखाणी अद्वैत भक्तीभावेविण I

दुःख पावे सीण श्रोता वक्ता II

अहं ब्रम्ह म्हणोनि पाळतसे पिंडा I

नये बोलो भांडा तयासवे II

वेदबाह्य लंड बोले तो पाषांड I

त्याचे काळे तोंड संतांमध्ये II

तुका म्हणे खंडी देवभक्तपण I

वरिष्ठ त्याहूनि श्वपच तो II

"In this composition Sant Tukaram Maharaj says, don't give ear to words of wisdom devoid of loving devotion to Lord Hari.

He says, a harangue on non-duality without the touch of devotion to Lord Hari is exhaustive to both the speaker as well as to the listener.

He says, do not interact with he who has false ego sense camouflaged by divinity.

He says, an atheist who denounces the Vedic Scriptures may be learned but is far from being an enlightened.

Summing up Sant Tukaram Maharaj says, a hypocrite who gives discourse of Supreme Reality without talking about relation between GOD and His devotee is more abhorrent than even those who eat the dog meat."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कुशळ वक्ता नव्हे जाणीव तो श्रोता I

राहे भाव चित्ता धरूनिया II

धन्य तोचि जगी धन्य तोचि जगी I

ब्रम्ह तया अंगी वसतसे II

न धोवी तोंड न करी अंघोळी I

जपे सदाकाळी रामनाम II

जप तप ध्यान नेणें योग् युक्ती I

कृपाळू जो भूती दयावंत II

तुका म्हणे होय जाणोनि नेणता I

आवडे अनंता जीवाहुनी II

"In this composition Sant Tukaram Maharaj says, you may not be an eloquent speaker or an attentive listener but be the One who feels love for Lord Hari from deep within, for the Truly Blessed is he in whose heart dwells the Sublime Essence of the world entire.

He says, you may not perform the ablutions but if you will remain absorbed in "RamNam" then Truly Blessed you will become.

He says, the Supremely Kind Omnipresent is not fond of he who gives importance to rituals, penance and austerity in His worship but the One who is the True knower yet gives up his sense of "I know", living in the world but not of the world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

देवा ऐके हे विनंती I

मज नको रे हे मुक्ती I

तया इच्छा गति I

हेचि सुख आगळे II

या या वैष्णवांचे घरी I

प्रेमसुख इच्छा करी I

रिद्धीसिद्धी द्वारी I

कर जोडुनि तिष्ठती II

नको वैकुंठीचा वास I

असे तया सुखा नाश I

अद्भुत हा रस I

कथाकाळी नामाचा II

तुझ्या नामाचा महिमा I

तुज न कळे मेघश्यामा I

तुका म्हणे आम्हां I

जन्म गोड यासाठी II

"In this composition Sant Tukaram Maharaj in his entreaty to Lord Hari says, the Supreme Bliss of pursuing Loving devotion to You attracts us more than the Liberation from the repeated sufferings.

He says, we want to dwell where live the devotees of Lord Hari, for Divinity is in its ambience and where the good fortune smiles.

He says, we do not aspire Vaikuntha, the Supreme Abode, as no one can stay there permanently. Instead we prefer to remain absorbed in the sweet melody of "Hari Naam", that bestows an everlasting Supreme Bliss.

Summing up Sant Tukaram Maharaj says, though You don't know the Greatness of Your Name O'Lord, we find the repeated sufferings of death and rebirth worth for the Supreme Bliss your Name Worship bestows upon us."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

ज्याने ज्याने जैसे घ्यावे I

तैसे व्हावे कृपाळे II

सगुणनिर्गुणांचा ठाव I

विटे पाव धरियेलें II

अवघे साकरेचे अंग I

नये व्यंग निवडितां II

तुका म्हणे जे जे करी I

ते ते हरि भोगिता II

"In this composition Sant Tukaram Maharaj says, Lord Hari manifests according to how his devotee contemplates Him, for the Formless Eternal All Pervading manifests as Lord Hari standing arms akimbo on a brick.

He says, Form or Formless are but the two aspects of the same Supreme Reality, none is greater or lesser just like the grain of sugar is sweet wholly, 

Summing up Sant Tukaram Maharaj says, the Unmanifest manifests, no matter how One contemplates Him."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

ठेवा जाणीव गुंडून I

येथे भावचि प्रमाण II

एका अनुसरल्या काज I

अवघे जाणे पंढरीराज II

तर्क तर्कवितर्कासि I

वाव न लगे सायासी II

तुका म्हणे भावे विण I

अवघा बोलती तो सीण II

"In this composition Sant Tukaram Maharaj says, in devotion to Lord Hari paramount is not your scholarly knowledge but the feeling of intimacy in your love relationship with Him.

He says, the state of being in love with Lord Panduranga without any expectation of exchange or return is the quintessence of true devotion.

Summing up Sant Tukaram Maharaj says, waste not your energy on enquiring into "What" and "How" of devotion, for except the One Pointed Devotion all the other endeavors will only wear you out."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

संकल्पासी अधिष्ठान I.    

 नारायण गोमटे II   

अवघियाचे पुरे कोड I

फिटे जड देहत्व II

उभय लोकी उत्तम कीर्ती I

देव चित्ती राहिलीया II

तुका म्हणे जीव धाय I

नये हाय जवळी II

"In this composition Sant Tukaram Maharaj says, if you want to make some resolution in this rare human birth, nothing is better than GOD Realisation, the crowning fruition of all endeavors, for it is only here One's false ego sense doesn't accompany him.

He says, his glory transcends all realms who remains absorbed in the Name Worship of GOD Narayan all the time.

He says, the God Realised Soul lives in the world but not of the world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मोले घातले रडाया I

नाही असूं आणि माया II

तैसा भक्तीवाद काय I

रंगबेगडीचा न्याय II

वेठी धरिल्या दावी भाव I

मागे पळावयाचा पाव II

काजव्याच्या ज्योती I

तुका म्हणे न लगे वाती II

"In this composition Sant Tukaram Maharaj says, Love- less devotion to Lord Hari  is like a glittering tin but without much content. 

Illustrating with beautiful analogy he says, tears are how our heart speaks when our lips cannot describe our sorrow. But for the hired weeper, there are no tears because there is no suffering from deep within.

He says, devotion to Lord Hari done more as a ritual than love for Him is like work done by a Porter hired for loading and unloading of goods.

Summing up Sant Tukaram Maharaj says, GOD Realisation with Love-less devotion to Lord Hari is as impossible as lighing a lamp with the glow of the fireflies."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

लवण मेळवितां जळे I

काय उरले निराळे II

तैसा समरस झालो I

तुजमाजी हरपलो II

अग्निकर्पूराच्या मेळी I

काय उरली काजळी II

तुका म्हणे होती I

तुझी माझी एक ज्योती II

"In this composition Sant Tukaram Maharaj elucidates with beautiful analogies his experience of merging into All Pervading Supreme with his mistaken sense of individuality dissolved.

He says, salt ceases its entity when dropped in water or the camphor consumed by the flames of fire leaves no residue.

Summing up Sant Tukaram Maharaj says, I have merged in You O'Lord just like two flames meet to become One."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

देव वसे चित्ती I

त्याची घडावी संगती II

ऐसे आवडते मना I

देवा पुरवावी वासना II

हरिजनांसी भेटी I

न हो अंगसंगे तुटी II

तुका म्हणे जिणे I

भले संतसंघष्टणे II

"In this composition Sant Tukaram Maharaj says, O'Lord I aspire  the company of a GOD Realised Soul.

He says, fulfill my wish O'Lord to be in the company of those who are absorbed in Your Name Worship and let there be no impediment."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

रायाचे सेवक I

सेवटींचे पीडी रंक II

हा तों हिणाव कवणा I

कां हो नेणा नारायणा II

परिसेसी भेटी I

नव्हे लोहोपणा तुटी II

तुझे नाम कंठी I

तुक्या काळासवे भेटी II

"In this composition Sant Tukaram Maharaj says, fearing the repeated sufferings despite being absorbed in Your Name Worship is very demeaning to You O' Lord Narayan just like it is humiliating for the King's men to be troubled by a pauper or an iron remaining an ordinary metal despite been touched by the Paras Stone."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

पाषाण देव पाषाण पायरी I

पूजा एकावरी पाय ठेवी II

सार तो भाव सार तो भाव I

अनुभवी देव तेचि जाले II

उदका भिन्न पालट काई I

गंगा गोड येरां चवी काय नाही II

तुका म्हणे हे भाविकांचे वर्म I

येरी धर्माधर्म विचारावे II

"In this composition Sant Tukaram Maharaj says, the idol of GOD and the floor on which we stand before GOD are both made of stone, yet we worship only the idol, assuming His presence in it. In other words it is our faith that instills divinity to the stone idol of GOD. The Spiritually Wise since time immemorial realised this and became no less than Gods.

Illustrating with beautiful analogy he says, can we say that waters of river Ganges taste sweeter than the waters of other rivers?

Similarly he says, just like beauty lies in the eye of the beholder, only a true devotee experiences GOD Realisation, leaving the debate to others."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मी तें मी तूं तें तूं I

कुंकूड हे लाडसी II

वचनाची पडो तुटी I

पोटींचे पोटी राखावे II

तेथील तेथे येथील येथे I

वेगळ्या कुंथे कोण भारे II

याचे यास त्याचे त्यास I

तुक्याने कास घातली II

"In this composition Sant Tukaram Maharaj says, in the Supreme Reality, there is no "Me, Mine, You or Yours" as such, for the Homogeneous Oneness that encompasses the universe transcends all "two-ness".

And therefore  he says, we must refrain ourselves from even talking in these terms.

He says, there is no need to tire ourselves with the burden of duality of body and mind, for in the end while the body will disappear in the five basic elements of which it is made of, we aspire our soul to merge into the Sublime Essence of the world entire which transcends all duality."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

गोविंदावांचोनि वदे ज्याची वाणी I

हगवण घाणी पिटपिट ते II

मस्तक सांडूनि सिसफूल गुडघा I

चार तो अवघा बावळ्याचा II

अंगभूत म्हण पूजितो वाहाणा I

म्हणता शहाणा येईल कैसा II

तुका म्हणे वेश्या सांगे सुवासींणी I

इतर पूजनी भाव तैसा II

"In this composition Sant Tukaram Maharaj says, utterance of anything other than GOD Name Govinda is like sputtering sound of diarrhea, which stinks.

He says, while the flowers that the women wear in their hair enhance their beauty, only a fool will  tie the flowers around the knee.

He says, only an idiotic will carry the footwear in hands.

Summing up Sant Tukaram Maharaj says, worshipping others but not GOD is like making no distinction between a prostitute and a married woman "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

वितीयेवढेसे पोट I

केवढा बोभाट तयाचा II

जळो याची विटंबना I

भूक जनां नाचवी II

अभिमाना सिरी भार I

झाले खर तृष्णेचे II

तुका म्हणे नरका जावे I

हाचि जीवे व्यापार II

"In this composition Sant Tukaram Maharaj says, though the stomach has its limits of how much food it  can hold at a time, it is the hunger of the belly that drives the world.

He says, hunger of belly makes marionette of a man, for hungry knows no reason.

He says, the loads of "Me & Mine" has made man a beast of burden and choosing to "exist" rather than "live" for GOD realisation is no less than making way to hell or in other words making the repeated sufferings of death and rebirth inevitable."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

.

 II श्रीराम जय राम जय जय राम II

आता गुण दोष  काय विचारिसी I

मी तो आहे रासी पातकांची II

पतितपावनासवे समागम I

आपलाला धर्म चालविजे II

घनघाये भेटी लोखंड परिसा I

तरी अनारिसा न पालटे II

तुका म्हणे माती कोण पुसे फुका I

कस्तुरीच्या तुका समागमे II

"In this composition Sant Tukaram Maharaj says, it may be an iron hammer striking a boulder made of Paras Stone, for no matter how iron comes in contact with Paras Stone, it turns into gold.

Soil mixed with deer musk no more remains ordinary.

Summing up Sant Tukaram Maharaj says, the bundle of vices we, are all that we should not be, but we have You O'Lord with us, who can turn an ordinary soul into an Enlightened."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काय जाणो वेद I

आम्ही आगमाचे भेद II

एक रूप तुझे मनी I

धरूनि राहिलो चिंतनी II

कोठे अधिकार I

नाही रानट विचार II

तुका म्हणे दीना I

नुपेक्षावे नारायणा II

"O' Lord says Sant Tukaram Maharaj in this composition, contemplating You I meditate Your Name rather than trying to comprehend the essence of Vedic Scriptures or what the Ancient Texts are propounding since time immemorial.

Our naivety has left us convinced that we know nothing.

Summing up Sant Tukaram Maharaj says, heed us O'Lord Narayan, though we are but the slave to our senses."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

लये लये लखोटा I
मूळबंदी कासोटा I
भावा केले साहे I
आता माझे पाहे II
हातोहाती गुंतली I
जीवपणा मुकली I
धीर माझा निका I
सांडी बोल फिका II
अंगिकारी हरि I
नको पड़ो फेरी I
लाज धरी भांडे I
जग झोडी रांडे II
बैस भावापाठी I
ऐक माझी गोष्टी I
केला सांडी गोहो I
धरी येथे मोहो II
पाठमोरा डोल I
आवरी ते बोल I
पांगलीस बाळा I
पुढे अवकाळा II
आता अभी ठायीं I
उभाउभी पाही I
नको होऊ डुकरी I
पुढे गाढव कुतरी II
नाम केले खरे I
आपुले म्यां बरे I
तुका म्हणे येरी I
पांगविल्या पोरी II

" It is said that in the state of Samadhi, it is not a condition of inertia, forgetfulness or annihilation. It is Absolute Consciousness which baffles all attempts of description. It is the final goal of all. The gateway of Liberation. In this composition Sant Tukaram Maharaj has illustrated it as a dialogue between One who is enjoying the Supreme Bliss Of Samadhi, a Transcended Soul, with her friend, who is in firm grip of worldly attachments. She says, through Yoga practice of Mul bandha (मूळ बंध)
she has attained Oneness with Supreme Consciousness by immersing in incessant Name  Worship of Supreme Lord Shr Ram, thus taming down the whirlpool of thought waves (वृत्ति) emanating from the mind ocean. She compares her Becoming One with sealing of an envelope by Lacquer which is fullproof and thorough.
मूळ बंध associates with मूलाधार चक्र , the lowest of the energy centres along the spine.  मूळ बंध is a practice of yoga for stabilizIng and calming the mind. It enhances the energy of concentration. Just like a Lacquer being highly inflammable consumes everything in its wake, the Holy Ram Nam consumes material consciousness. She says, her Self Becoming One with Supreme Self has transcended her from embodied soul to the state of Liberation, beyond the realm of endless cycles of deaths and rebirths. She earnestly urges her friend that considering the ephemeral nature of worldly existence, One needs to proceed consciously to rise above the worldly glitter and strive for the Higher State of Liberation. She suggests her friend to renounce her marriage with her body centric thinking while insists her to yearn for the Eternal Indweller residing within. A conscious effort of arresting the outward tendencies of mind will allow the mind to look inward, towards the Illuminated Self. She cautions her friend to beware of body consciousness which will writhe havoc if thought waves of mind are not controlled consciously. Unless desperate and deliberate efforts for Liberation are not done, the gruelling repetition of births will ensue forever. The human birth is rarest of rare opportunity to attain Self Realisation. However if it's paramount importance is not realised at the right time then all goes in vain, because in any other birth but human, there is no way out.
Summing up Sant Tukaram Maharaj says,
We are what we are looking for. It is all within, " here " and " now ". To know that Reality, no outside help or knowledge is needed. Everything converges and emanates from the Name Worship of Supreme Lord Shri Ram, the Secondless and Eternal Truth. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कस्तुरी भिनली जये मृत्तिकेसी I

तये आणिकेसी कैसी सरी II

लोखंडाचे अंगी लागतां परिस I

तया आणिकांस कैसी सरी II

तुका म्हणे मी न वजे यातीवरी I

पुज्यमान करी वैष्णवांसी II

"In this composition Sant Tukaram Maharaj elucidates with beautiful analogies how the "Vaishnavas" or devotees of Lord Vishnu excel others.

He says, just like a soil mixed with deer musk remains no ordinary soil or an ordinary iron touched by Paras Stone turns precious, so  to us are the "Vaishnavas" above all others, for they worship Lord Hari with One Pointed devotion."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तुज दिले आतां करी यत्न याचा I

जीव भाव वाचा काया मन I

भागलो दातारा सीण झाला भारी I

आतां मज तारी शरणांगता II

नेणतां सोशिली तयाची आटणी I

नव्ह्तांही कोणी कांही माझी II

वर्म नेणे दिशा हिंडती मोकाट I

इंद्रिये सुनाट दाही दिशा II

येरझारी फेरा शिणलो सायासी I

आतां हृषीकेशी अंगीकारी II

तुका म्हणे मन इंद्रियांचे सोई I

धांवे यासी काई करूं आता II

"In this composition Sant Tukaram Maharaj says, be my Savior O'Lord, for the surrendered me seeks You wholeheartedly. Be my helmsman O'Lord and take me across the sea of repeated sufferings, for the struggle for survival has enervated me.

He says, though all that I call of 'mine' is an illusion, my life was spent on giving a secured life to my wife and children and in the end it wearied me.

He says, my senses went berserk because I couldn't tether them to the pole of Your devotion. 

Summing up Sant Tukaram Maharaj says, the senses are lured by the charms around and the mind follows the suit. This is going on since time immemorial making the repeated sufferings inevitable. And therefore he says, save me O'Lord from this vicious cycle, for I am unable to mind my senses."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

दिनदीन शंका वाढे I

आयुष्य नेणवतां गाढे II

कैसी भुलली बापुडी I

दंभविषयांचे सांकडी II

विसरली मरण I

त्याची नाही आठवण II

देखत देखत पाही I

तुका म्हणे आठवं नाही II

"In this composition Sant Tukaram Maharaj says, the clock of life is ticking fast and the countdown to death has begun when you were born. And therefore wake up O' Man from the slumber of ignorance before it is too late, for the true purpose of this rare human birth is GOD Realisation and not merely chasing the frivolous material pursuits.

Summing up Sant Tukaram Maharaj says, this precious human birth is a preparation for its ultimate purpose GOD Realisation and the best preparation for the future is to live as if there were none."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बोलविसी माझे मुखे I

परी या जनां वाटे दुःख II

जया जयाची आवडी I

तया लागी ते चरफडी II

कठीण देतां काढा I

जल्पे रोगी मेळवी काढा II

खाऊं नये तेचि मागे I

निवारितां रडो लागे II

वैद्या भीड काय I

अतित्याई जीवे जाय II

नये भिडा सांगो आन I

पथ्य औषधा कारण II

धन माया पुत्र दारा I

हे तो आवडी नरका थारा II

तुका म्हणे यांत I

आवडे ते करा मात II

"In this composition Sant Tukaram Maharaj says, O'Lord, the words which You are conveying to people through me make them sad because it's not what they want to hear. This rare human birth is a unique opportunity to seek GOD Realisation. But man does exactly opposite and gives more importance to material riches and his worldly relations than to the true purpose of this precious human birth.

Illustrating with a beautiful analogy of patient and doctor he says, man always strives for that which he likes to do the most.

He says, the patient shuts his mouth feeling the distaste of the bitter medicine given to him by doctor. He wants to eat that which the doctor has warned him to avoid and cries if someone tells him to refrain from eating what he wants to eat.

He says, the doctor's diagnosis knows no inhibitions, for life of patient is at stake if the patient does not follow what the doctor wants him to do.

He says, it's not what the patient wants to eat but what doctor wants him to eat, that is paramount, for adhering to doctor's instructions is the only way to recovery. 

Summing up Sant Tukaram Maharaj says, it is up to us what we want to attain, the recovery or GOD Realisation or the aggravation in the disease of the repeated sufferings."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नसावे ओशाळ I

मग मानिती सकळ II

जाय तेथे पावे मान I

चाले बोलिले वचन II

राहो नेदी बाकी I

दान ज्याचे त्यासी टाकी II

होवा वाटे जना I

तुका म्हणे साठी गुणां II

"In this composition Sant Tukaram Maharaj says, people admire he who refrains from taking favours. Wherever he goes he gets respect and people are eager to follow his footsteps.

Summing up Sant Tukaram Maharaj says, he who walks his talk commands respect and is liked by all."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

चालती आडवाटा I

आणिकां जे दाविती जे नीटा I

न मनी तयांचे उपकार I

नाही जोडा तो गव्हार II

विष सेवूनि वारी मागे I

प्राण जाता जेणे संगे II

बुडतां हांकामारी I

ठाव नाही आणिकां वारी II

तुका म्हणे न करी हेका I

गुण घेऊन अवगुण टाका II

"In this composition Sant Tukaram Maharaj says, a truly fool ignores a Pathfinder who goes out of the way to discover a new path and leaves behind an easy trail for others to follow.

He says, never forget the goodness of a man dying of poison who bewares others about the poison or he who on the verge of getting drowned cautions others to stay away from water.

Summing up Sant Tukaram Maharaj says, the One who giving advice may not be perfect, but listening to what he says matters most, for we are the sum total of our choices."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तुम्ही पाय संती I

माझे ठेवियेलें चित्ती II

आतां बाधुं न शके काळ I

जाली विषम शीतळ II

भय नाही मनी I

देव वसे घरी रानी II

तुका म्हणे भये I

आता स्वप्नीं ही नये II

"In this composition Sant Tukaram Maharaj says, since the Feet of Sant were engraven in my heart, the sense of duality vanished and I became free from the gruelling cycle of repeated sufferings.

Fear is always "of something". In other words sense of two-ness is inherent in fear. He says, with the Realisation of GOD here, there, and everywhere, within this, that, and everything, the sense of two-ness cease to be and the.fearlessness dawned.

Summing up Sant Tukaram Maharaj says, now fear has forsaken me even in my dreams."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जिचे पिडे बाळ I

प्राण तियेचा विकळ II

ऐसा मातेचा स्वभाव I

सूत्र दोरी एक जीव II

सुखाची विश्रांती I

उमटे मातेंचिया चित्ती II

तुका म्हणे संत I

तुम्ही बहू कृपावंत II

"In this composition Sant Tukaram Maharaj says, loving heart of Sant is like mother's love for her child.

He says, the well being of mother and that of her child are entwined just like the strands of thread once twined remain twined in Oneness, no matter how many times One tries to straighten them out.

Summing up Sant Tukaram Maharaj says, just like there is no greater comfort to mother than seeing her child relieved from suffering, so is the kindness of Sant that encompasses the world entire."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मागतियाचे दोनचि कर i

अमित भांडार दातियाचे II

काय करूं आतां कासयांत भरुं I

हा मज विचारू पडला देवा II

एक सांठवण प्रेमें ओसंडली I

जिव्हा हे भागली करितां माप II

तुका म्हणे आतां आहे तेथे असो I

अखंडूनि बैसो पायांपाशी II

"In this composition Sant Tukaram Maharaj says, though man has only two hands to receive, the storehouse of GOD, the Supreme Giver, knows no bounds.

O'Lord he says, my heart is already full of Your Love and fond repeatition of Your Name has tired my tongue. Perplexed I am O'Lord about where I can store more.

He says, having exhausted my capacity to absorb Your Name, I take refuge at Your Feet and meditate them diligently."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

पर्जन्य पडावे आपुल्या स्वभावे I

आपुल्याला देवे पिके भूमी II

बीज तेचि फळ येईल शेवटी I

लाभ हानी तुटी ज्याची तया II

दीपचिये अंगी नाही दुजा भाव I

धणी चोर साव सारिखेची II

काऊळे ढोंपरा कंकर तित्तिरा I

राजहंसा चारा मुक्ताफळे II

तुका म्हणे येथे आवडी कारण I

पिकला नारायण जया तैसा II

"In this composition Sant Tukaram Maharaj says, do good to others. It will come back in unexpected ways. It is our outlook that decides how we will be rewarded.

Illustrating with  beautiful analogies he says, rain showers at its own free will but it is the quality of soil and that of the seeds that decides the yield One gets out of it, for what One sows, so shall he reap.

In another analogy he says, the light of the lamp brightens the path without bias. It is least concerned of whether it comforts a pious soul or aids a burglar. It is the intention that decided the outcome One gets of his actions.

He says, One seeks food according to his liking. The food of Crows and Partridges differ from that of Swan, a mythological bird symbolising the Supreme Spirit, who is believed to eat pearls.

He says, a devotion to the Supreme Lord being the most cherished food of thought for His seeker rewards him with a blessing of eternal happiness forever 

Summing up Sant Tukaram Maharaj says, the Supreme Lord Narayan rewards according to the outlook with which One seeks Him."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II