II श्रीराम जय राम जय जय राम II

फळ पिके देठी I
निमित्त वारियाची भेटी II
हा तो अनुभव रोकड़ा I
कळो येतो खरा कूड़ा II
तोडिलिया बळे I
वाया जाती काची फ़ळे II
तुका म्हणे मन I
तेथे सकळ कारण II

" It is said that fruits cannot will itself to ripen, and so it is with us.We seek the Supreme Lord and search for the truth but we will be thwarted at every turn if we will it.
We are creatures of volition and when the time is right, the fruit falls naturally from the tree. Only the Divine Mother Nature can ritualise it's own demise to keep itself in motion. There is but only one thing that we can do and that is absolutely surrender and wait with Love and devotion from within.
Elucidating this thought Sant Tukaram Maharaj  says that like a ripened fruit, mind of the pious soul is ready for the makers hands. With a perfect confluence of righteousness and absolute devotion to Supreme Lord, his journey of Self Realisation can unfold with a blessing of an Enlightened Being,
Ultimately everything is about our mindset and how it's outlook is cultivated. One must ingrain the virtue of patience from within and then wait patiently.
On the other hand, for the One following wild and unrestrained behaviour, all goes in vain. Sant Tukaram Maharaj says that it is similar to the fruit being plucked before it is ripened.
Summing up, Sant Tukaram Maharaj says that Enlightenment is about how One moulds his mind and hence inculcates from deep within the devotion to the Divine Lord. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

पर्जन्य पडावे आपुल्या स्वभावें  I
आपुल्याला देवे पिके भूमि II
बीज तेचि फळ येईल शेवटी I
लाभ हानि तुूटी ज्याची तया II
दीपाचिये अंगी नाही दूजा भाव I
धणी चोर साव सारिखेची II
काउळे ढोंपरा कंकर तित्तिरा I
राजहंसा चारा मुक्ताफळे II
तुका म्हणे येथे आवडी कारण I
पिकला नारायण जया तैसा II

It is said that " Do good to others. It will come back in unexpected ways."
In the similar way it is our outlook that decides how we will be rewarded. In this composition, Sant Tukaram Maharaj has elucidated this thought.
 Illustrating with a beautiful analogy he says that rain showers at its own free will but the quality of soil decides the yield One gets out of it. Only fertile seeds await to sprout. The returns One might get depends on a roll of fate's dice.
The light of the lamp brightens the path without bias.It is least concerned of whether it comforts a pious soul or it aids a burglar.It is the intention that decides the outcome One gets of his deeds.
Similarly, One seeks food according to his liking. The food of Crows and Partridges differ from that of Swan, a mythological bird symbolising Supreme Spirit, who is believed to eat pearls.
A devotion to Supreme Lord being the most  cherished food of thought for His seeker will reward him with a blessing of Eternal Happiness forever.
Sant Tukaram Maharaj says that the Divine Lord Narayan rewards according to the outlook with which One seeks Him.

Ii श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

एक पाहातसा एकाची दहने I
सावध त्या गुणे का रे नव्हां II
मारा हाक देवा भय अट्टाहासे I
जंव काळाऐसे झाले नाही II
मरणाची तंव  गाठोंडी पदरी I
जिणें तोचि वरि माप भरे II
तुका म्हणे धिग वाहाती मारग I
अंगा आले मग हालो नेदी II


Our life is but a fleeting existence. Blessing is to have this rarest of rare human birth, where One can make constructive progress on the path of Self Realisation, to be ultimately liberated from unending cycle of death and rebirth.
Engrossed in day to day living, One experiences a kind of amnesia where he forgets that death is on his prawl ever since he is born and may catch with him anytime. This thought of looming shadow of death over his head every moment simply slips out of his mind even if he witnesses a corpse burning on funeral pyre.
In this composition Sant Tukaram Maharaj has cautioned One to be aware of the absolute truth of life ....The Death. No one knows when it will strike, and hence One must hurry to do every possible thing to seek the devotion of Supreme Lord Shri Ram. One must inculcate from within a habit of reciting the Holy Ram Nam incessantly. The Name Worship of Supreme Lord Shri Ram instills detachment from within and leads One on the journey of Self Realisation.
Sant Tukaram Maharaj deplores those who chose to walk on worldly path instead of seeking devotion of Supreme Lord Shri Ram. He says that One must seek the Divine Lord when he is fit and fine. Because as soon as the death will seek him, he will lose all his conscious thought and balance of mind, to be succumbed to death in split second."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

ऐसी जोड़ी करा राम कंठी धरा I
जेणे चुके फेरा गर्भवास II
नासिवंत आटी प्रियापुत्रधन I
बीज त्याचा सीण तेचि फळ II
नाव धड़ करा सहस्र नामांची
जे भावसिंधुची थड़ी पावे II
तुका म्हणे काळा हाणा तोंंडावरी I
भाता भरा हरि रामबाणे II

It is said that " Nothing is for sure, that's for sure." The best way to embrace uncertainty of our lives is to embrace every moment of it with the Name Worship of Supreme Lord Shri Ram. In this composition, Sant Tukaram Maharaj has expounded this thought. He says,
One must inculcate a habit of reciting the Name of Supreme Lord Shri Ram with every breath. This is a sure way to be liberated from unending cycle of death and rebirth.
Ever since we come into this world, there is a delusion that body is real. This body centric thinking shrouds our Self to such an extent that everything related to body seems to be true for us. The Self seems to be enveloped by this veil of ignorance. Our relations of family, friends and worldly possessions are all perishable as time goes by. They are all born out of desires which are a sense of longing for something. These desires being very volatile in nature, can never impart balance of mind which is so much needed if One has to make this rarest of rare human birth fruitful. Reciting the " Holy RamNam " incessantly, inculcates from within the sense of detachment which is so necessary to seek the Divine Lord, the Supreme Abode of Eternal peace.
Sant Tukaram Maharaj has illustrated this with a beautiful analogy. He says that heart is like a quiver full of arrows, the arrow heads are but " Holy RamNam ", and these arrows are to be unleashed to instill fearlessness from within. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सिंचन करिता मूळ I
वृक्ष ओलावे सकळ II
नको पृथकाचे भरी I
पड़ो एक सार धरी II
पाणचोऱ्याचे दार I
वरिल दाटावे ते थोर II
वश झाला राजा I
मग आपल्या त्या प्रजा II
एक आतूड़े चिंतामणी I
फिटे सर्व सुखधणी II
तुका म्हणे धावा I
आहे पंढरी विसावा II

" It is said that peace of mind comes from within and hence it is futile to seek it elsewhere. Until we realise the absolute truth that it is only the Divine Lord who is the source of peace within, the wandering mind will not find true solace. In this composition, Sant Tukaram Maharaj has elucidated this thought with beautiful analogies. He says,
If roots of tree are watered well then there is no need to water its individual branches separately. This is because the soul blossoms when the roots are watered. And hence even if the Divine is sought by different names, One must seek Oneness of Supreme Lord earnestly.
Snake charmers often use a pot having many holes at its bottom. Instead of covering these holes separately, if the top end is tightly closed then water does not drain out from the holes. And hence One must remedy the root cause to facilitate the desired result. In another analogy he says that if One commands goodwill of King then everything else is bound to follow suit. The true devotee of Supreme Lord enjoys His blessings forever.
Sant Tukaram Maharaj says that Divine Lord is the root consciousness of the universe. To seek him is to transcend beyond body consciousness and hence to seek peace within. Life is short and no one knows when it will cease. One needs to hurry to seek Supreme Lord Vitthal at  Pandharapur, His abode of Eternal happiness. Blessed is One who finds that Kingdom of Divine lies within."


II श्रीराम जय राम जय जय राम II


II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

नाही सुगंधाची लागत लावणी I
लावावी ते मनी शुध्द होता II
वाऱ्या हाती माप चाले सज्जनाचे I
कीर्ति मुख त्याचे नारायण II
प्रभा आणि रवि काय असे आन I
उदयी तव जन सकळ साक्षी II
तुका म्हणे बरा सत्याचा सायास I
नवनीता नाश नाही पुन्हा II

The absolute truth always remains immortal. In this composition Sant Tukaram Maharaj has elucidated this thought. He says that One rearing the virtue of goodness from within needs no promotion to convey of his feelings. It comes natural to him. Illustrating this with a beautiful analogy he says, fragrance emanates naturally from rose or sandalwood. Being their inherent attribute, it needs no introduction. In the similar way seed of piousness from within blooms naturally into flowers of goodness. All good virtues find their true home in the heart where love dwells.
The Enlightened Beings are immersed in the Name Worship of Divine Lord Narayan. The fragrance of the Divine Name spreads sunshine of kindness in which virtues flourish. When fragrance is in air, it spreads naturally.
In another analogy Sant Tukaram Maharaj says that rising sun naturally brings with it light.The absolute truth of the eternal beholds itself.
Summing up he says that absolute truth is ever pristine. Like Amrut, the potion of immortality, it will never fade away and remain forever young."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

घटी अलिप्त असे रवि I
अग्नि काष्ठामाजी जेवी I
तैसा नारायण जीवी I
जीवसाक्षी वर्तने II
भोग ज्याचे तया अंगी I
भिन्न प्रारब्ध जगी I
विचित्र ये रंगी I
रंगे रंगला गोसावी II
देह संकल्पासरिखे I
एक एकांसी पारिखे I
सुख आणि दुःखे I
अंगी कर्मे त्रिविध II
तुका म्हणे कोड़े I
न कळे तयासि सांकडे I
त्याचिया निवाड़े I
उगवे केले विंदान II

In this composition, Sant Tukaram Maharaj elucidates that One must see God's Hand in everything that happens..The Supreme Lord resides in the heart of every being though not perceived by our senses.
He says that reflections are perceived as only our sense experience. The clarity of reflection varies by the purity of vision. Illustrating with a beautiful analogy, he says that reflection of Sun in the vessel cannot be mistaken as Sun itself. The reflection merely indicates the presence of Sun. In another analogy he says,  though we cannot see the burning fire, it is well known that the fire  inherently exists in the belly of wood. In the same way the divine presence is everywhere. It is silent but definitely not absent.One must inculcate from within a habit of seeing God's Hand in every phenomenon happening around.
Prarabdh is decided by our deeds in past life which in turn result in our present body. It cannot be avoided or changed. It is like an arrow which has already left the bow. The happiness and sufferrings One endures in his lifetime are due to the sum total of good deeds and bad deeds accumulated in his past life.
The thoughts and desires in the mind of the person about to die determine his reincarnation. And hence the form in which One is reborn differs.
Sant Tukaram Maharaj says the best way to unwind the labyrinth of sins and virtues is to believe in God's Hand in everything  that happens. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सांडोनिया दो अक्षरा I
काय करू हा पसारा I
विधिनिषेधाचा भारा I
तेणे दातारा नातुडसी II
म्हणोनि बोबड्या उत्तरी I
वाचे जपे निरंतरी I
नाम तुझे हरी I
भावसागरी तारू ते II
सर्वमय ऐसे वेदांचे वचन I
श्रुति गर्जती पुराणे I
नाही आणिक ध्यान I
साधने मज चाड II
शेवटी ब्रम्हार्पण I
याचि मंत्राचे कारण I
काना मात्रा वायाविण I
तुका म्हणे विंदुली II

 " In this composition, Sant Tukaram Maharaj highlights the glory of Name Worship of Supreme Lord Shri Ram. He says, but for two letters RAM, everything else is futile. It is the order in the backdrop of chaos. Mere observance of religious ritualistic obligation is too meagre to seek the Divine. Reciting the Name of Supreme Lord Shri Hari is most vital for the seeker of Supreme Self to transcend beyond the ocean of body consciousness. Since time immemorial, the Vedic Scriptures have reiterated that the Holy Ram Nam is the awareness within, which manifest itself. It is the fountain source of all knowledge.
   Sant Tukaram Maharaj says any kind of religious ritual must conclude with the intention of offering it entirely to the Divine Lord , else it is incomplete. He says that to perform Vedic rituals, One must adhere to strict code of conduct. In these rituals, One needs to recite the sacred utterance in perfect rhythm and pronunciation to have its desired effect. Otherwise all goes in vain. However One reciting the Holy Ram Nam is free from any such restrictions and can practice it regardless of any circumstances.
  So long the mind is swayed by passions, it is full of all kinds of pride and prejudices. Reciting the Holy Ram Nam is the direct contact with Him. It is the crowning fruition of all endeavors. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

कल्पतरुअंगी इच्छिले ते फळ I
अभागी दुर्बळ भावें सिद्धि II
धन्य त्या जाती धन्य त्या जाती I
नारायण चित्ति साठविला II
बीजाऐसा द्यावा उदके अंकुर I
गुणाचे प्रकार ज्याचे तया II
तुका म्हणे कळे पारखिया हिरा I
ओझे पाठी खरा चंदनाचे II

In this composition, Sant Tukaram Maharaj elucidates the thought that the quest of the Divine Lord is the quest of real happiness. He says, One must apprehend the Divine in all things, for He is in all things. One who leaves everything in Divine's hand will eventually see His hand in everything .
Kalpataru, the mystical tree in Hindu mythology is said to possess an ability to fulfill seeker's wishes and desires. In a way Kalpataru tree bestows upon One the energy to imbibe the right intention. It is symbolic for the mind. The mind is abode of thoughts.The thoughts create your heaven or thoughts create your hell. What matters most is the intention of the seeker which is reflected in his wish.
Sant Tukaram Maharaj says that One whose within is enveloped by Supreme Lord Narayan is the most blessed of all.
Sant Tukaram Maharaj has illustrated this with a beautiful analogy. He says that every seed flourishes when watered. But the character of seed determines it's destiny. In another analogy Sant Tukaram Maharaj says that only a gemstone expert knows the real worth of a diamond.
A bundle of Sandalwood loaded on the back of a donkey is worthless for it, but its divine fragrance is much appreciated by One who knows it's worth. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II


युक्ताहार न लगे आणिक साधने I
अल्प नारायणे दाखविले II
कलियुगामाजी करावे कीर्तन I
तेणे नारायण देईल भेटी II
न लगे लौकिक सांडावा वेव्हार I
घ्यावे वनांतर भस्म दंड II
तुका म्हणे मज आणिक उपाव I
दिसती ते वाव नामेंविण II



It says ,
   " In this composition Sant Tukaram Maharaj has elucidated that Name Worship of Supreme Lord Narayan is highly potent. He says, when the Supreme Lord, the indweller in all hearts, is bound by the string of devotion and tethered to the post of the tongue, He gets bound to the devotee.
    There is absolutely no need to perform elaborate rituals to seek the Divine. Many a times, One adhering to stringent religious discipline gets trapped in its procedural aspects and hence the purpose of doing the rituals is lost forever. To seek Supreme Self is a dialogue with Self and hence it is a journey within.
    In the Kaliyug, when the purity levels of people have hit the rock bottom and understanding the profoundness of Scriptures have become extremely difficult, the Name Worship of Supreme Lord Narayan is a true blessing. There is no need for the true devotee to live in solitude as a religious discipline in his quest of Self Realisation.
    Sant Tukaram Maharaj says that the Name Of Supreme Lord is the best way to envisage His form. The Divine Name of Supreme Lord Narayan is auspicious."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

पंचभूतांचा गोंधळ I
केला एके ठायीं मेळ I
लाविला सबळ I
अहंकार त्यापाठी II
तेथे काय मी ते माझे I
कोण वागवी हे ओझे I
देहा केवी रीझे I
हे काळाचे भातुके II
जीव न देखे मरण I
धरी नवी सांडी जीर्ण I
संचित प्रमाण I
भोग शुभा अशुभा II
इच्छा वाढवी ते वेल I
खूंटावा तो खरा बोल I
तुका म्हणे मोल I
झांकले ते पावेल II

It says ,
" In this composition Sant Tukaram Maharaj talks about desires, being root cause of body consciousness. He says that desire is intimately connected to pleasure and pain and is experienced through our body. The illusionary world we live in is only a place of sense gratification and it will never give satisfaction from within.Desires of senses are to be controlled and not succumbed to. He says , the five elements Earth, Water, Fire, Air and Ether comprise the universe and also what we are made of.
Maya, the cosmic illusion is " That which is not ".It developes ignorance and deludes us from what we truly are, giving us the idea that we are but the body itself. One who is ignorant identifies himself with the mass of flesh , fat, skin and bones while a liberated soul regards the Eternal Consciousness as his Self. The Self is unlimited while the body is confined to spatial and earthly limitations. There cannot be a real connection between matter and eternal spirit as these two entities have entirely dissimilar properties.
Sant Tukaram Maharaj says that death is inevitable for every being. And hence One must make a conscious effort to become free of fatal attraction of this ever dwindling body. The immortal soul, once freed from the body, is rewarded according to good deeds or punished for evil. Just as a man casting off worn out garments, takes new ones, so the dweller in this body, casting off worn out bodies, assumes a new one. His state of mind at the time of death, the thoughts and desires predominant in his consciousness at the time of his death, decides in which direction the soul will travel and in what form it will appear again.
Sant Tukaram Maharaj says that desires are continually pregnant and hence controlling our desires is the key to save ourselves from ruin. Directing all the desires of senses to the Divine Lord is the best way to weaken them. This diminishes body consciousness and hence helps the seeker to follow the path of Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

लाभ झाला बहुतां दिसी I
लाहो करा पुढे नासी I
मनुष्यदेहा ऐसी I
उत्तम जोड़ी जोडिली II
घेई हरिनाम सादरे I
भरा सुखाची भांडारे I
जालिया व्यापारे I
लाहो हवा जोडीचा II
घेऊनी माप हाती I
काळ मोवी दिवस राती I
चोर लाग घेती I
पुढे तैसे पळावे II
हित सावकाशे I
म्हणे करीन ते पिसे I
हाती काय ऐसे I
तुका म्हणे नेणसी II

It says ,
" In this composition Sant Tukaram Maharaj talks about the importance of human birth in the journey of Self Realisation. He says that this rarest of rare human birth is the only embodiment among countless species which is the perfect vehicle for higher evolution. In human birth , blessed is the One who rears an aspiration for liberation from the unending cycle of death and rebirths. Our earthly life is transitory and everything that is born perishes. Life is but a momentary existence and there are many obstacles to get over. Hence Sant Tukaram Maharaj insists that One needs to exert with earnestness and devote to the Name Worship of the Supreme Lord Hari incessantly. One who recites the Holy Name of Divine Lord will enjoy the eternal happiness forever.
Sant Tukaram maharaj has illustrated this with beautiful analogy. He says, a businessman thinks of his business day and night and always aspires of getting greater and greater yield from it. In the same way One seeking the path of Self Realisation must make a conscious effort not to deviate from his ultimate abode and seek the Eternal in the same hurry as if chased by the robbers. Life is dwindling with every passing day and night and One has but a very short time available to seek Supreme Self , which is a gigantic task. And hence One needs to hasten in order to make most of it in this rare human birth.
Sant Tukaram Maharaj implores that it is but foolhardy to say that Self Realisation can be sought in old age. This is because no one can predict whether he will live till old age. Hence he says that One must hurry to devote to the Name Worship of Supreme Lord Hari , as it is the only solace as well as means to transcend to His Supreme abode and be liberated from the  unending clutches of death and rebirths . "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आले भरा केणे I
येरझार चुके जेणे II
उभे केले विटेवरी I
पेठ इनाम पंढरी II
वाहती मारग I
अवघे मोहरले जग II
तुका म्हणे माप I
खरे आणा माझे बाप II

It says ,
" In this composition , Saint Tukaram Maharaj has given a beautiful analogy. He says that the Divine is but a merchandise in the market place. One who avails of it will be blessed to be free from bondage of unending cycle of death and rebirths.
The Holy City Pandharpur is but a reward to the true devotee which houses the Divine Lord Vitthal posing as a merchandise. A horde of devotees rush in to get hold of this Divine Merchandise.
Saint Tukaram Maharaj says that One can barter it only with piousness from within and being true to oneself. "

II श्रीएम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

कुमुदिनी काय जाणे परिमळ I
भ्रमर सकळ भोगितसे II
तैसे तुज ठावे नाही तुझे नाम I
आम्हीच ते प्रेमसुख जाणों II
माते तृण बाळा दुधाची ते गोडी I
ज्याची नये जोड़ी त्यासी कामा II
तुका म्हणे मुक्ताफळ शिंपी पोटी I
नाही त्याची भेटी भोग तिये II

It says ,
" A lotus flower is unaware of the fragrance it emanates. But the bumblebee relishes it's tantalising aroma with delight.
Though the Divine Lord is unaware of it , His true devotee knows with utmost reverence, the sweetness of His Name.
The cow eats grass and the milk it produces is of no use to herself ,but her calf relishes the milk of her mother in contentment.
And hence Saint Tukaram Maharaj says that emanations from within are entirely useless for the self.
The Divine Lord plants a tiny grain of sand into an Oyster to create a beautiful pearl and places it in the vast ocean to be found like a precious treasure. But as soon as it leaves it's abode , it is adored and relished by everyone else except the Oyster. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सुख पाहता जवापाड़े I
दुःख पर्वता एवढे II
धरी धरी आठवण I
मानी संतांचे वचन II
नेले रात्रीने ते अर्ध I
बाळपण जराव्याध II
तुका म्हणे पुूढा I
घाणा जुन्तिजसी मूढा II

" In this composition , Saint Tukaram Maharaj has reiterated the absolute truth that life is but a momentary existence. It is like a rollercoaster ride with very little time to look within. Unless One is conscious of this reality , this rarest of rare human birth will be wasted on trivialities.
He says that,  life is a sky loaded with dark clouds of sorrow and pain. Happiness like Showers of rains disperses these dark clouds, but momentarily. And hence One must follow the footsteps of Enlightened Beings who caution us of very short time of this fleeting existence.
Saint Tukaram Maharaj says that if One is assumed to live on an average of 100 years then half of it is wasted due to 12 hours of night everyday. In the remaining 50 years , a dozen years are spent in childhood and few fly in the frivolities of youth. Out of remaining , few are wasted in sufferings of diseases and rest in old age.
And hence Saint Tukaram Maharaj says that this human body which is meant to be a vehicle to Liberation is wasted in inconsequential things utterly due to ignorance. This veil of ignorance subjects One to the unending cycle of death and rebirth which becomes inevitable forever."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

करावी ते पूजा मनेचि उत्तम I
लौकिकाचे काम काय असे II
कळावे तयासि कळे अंतरींचे I
कारण ते साचें साचा अंगी  II
अतिशयाअंती लाभ किंवा घात I
फळ देते चित्त बीजा ऐसे II
तुका म्हणे जेणे राहे समाधान I
ऐसे ते भजन पार पावी II

It says ,
In this composition , Saint Tukaram Maharaj elucidates the importance of Manas Puja.
It is the worship of the Divine with your mind. It is the enhanced and enriched form of meditation in which there is a perfect confluence of ritual worship with concentration ,meditation and devotion to form a close affinity with the Divine. It further leads to mental purity, tranquility and self absorption. This worship,awakens the Divine Lord hidden inside and He then becomes the silent witness and guardian of your thoughts and actions. It is the Worship of the Supreme Lord where One offers to the Divine Lord , nothing material, but only  in the mind of the devotee reciting the prayer. This is a unique way of worship to do away with rituals embedded in flaunting wealth and such flashy display. The mind is a garden and thoughts are the seeds. One can grow flowers or can grow weeds.
Contentment dwells in the hearts of those who are grateful to the Divine Lord and a prayer to Him from within transcends One to the land of Eternal happiness. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

देखण्याच्या तीन जाती I
वेठी वार्ता अत्यंती II
जैसा भाव तैसे फळ I
स्वाति तोय एक जळ II
पाहे सांगे आणि जेवी I
अंतर महदंतर तेवी II
तुका म्हणे हीरा I
पारखिया मूढा गारा II

It says ,
" There are three ways to sense the Divine. It may be through the portrayal by someone else or as a layman or by deciphering it's intricacies. The perceptions change with the feelings of devotion with which One seeks the Divine. Saint Tukaram Maharaj has illustrated a beautiful analogy. He says, a drop of rain water of Swati Nakshatra reflects in three manifestations.
It may reward an ordinary looking oyster to get good fortune of manifesting a pearl in its womb. But if it falls in the mouth of a snake it transforms into poison. Similarly if it falls on the cotton crop then it may ruin the crop entirely. Therefore One can reap the rewards of his devotion depending on the intensity and trueness of devotional feelings held within.
In another analogy Saint Tukaram Maharaj says that to see food, to describe or hear about it, or to consume it are entirely distinct activities. It is the feelings from within which decide the rewards One gets. Saint Tukaram Maharaj says that for a  Gemstone expert a diamond alone is enough to provide the highest and most perfect aesthetic experience of the wonders of nature , however for a layman it may seem to be nothing but a hailstone which are small balls of ice that fall like rain from the sky. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

तोचि ही क्षुल्लके सखी सहोदरे I
नाही विश्वंभरे वोळखी तो II
नारायण विश्वंभर विश्वपिता I
प्रमाण तो होता सकळ मिथ्या II
रवि नुगवे तो दीपकांचे काज I
प्रकाशे ते तेज सहज लोपे II
तुका म्हणे देहसंबंध संचिते I
कारण निरुतें नारायणी II

It says ,
" Futility of worldly relations of friends and family is not realised starkly unless One is initiatied on the journey of Self Realisation. Seeking Supreme Lord Narayan is to seek the light of the Wisdom of Supreme Self.
The Wisdom of Supreme Self is the  knowledge that the Divine Lord Narayan is the eternal , transcendental Self in every being. The glow of this Wisdom awakens One to see that the world  around us is but an illusion. Saint Tukaram Maharaj has given a beautiful analogy. He says a lamp has significance till Sun rises. As soon as Sun sprawls across the sky , the illusion of darkness is swept away and One sees but the absolute truth.
He says that every birth is the result of Prarabdha Karma which influences life in the present body. It cannot be avoided or changed. It is only exhausted by being experienced. Human birth is a rare opportunity to seek the Self Realisation because only in this birth One can make a conscious effort to be free from bondage of unending cycle of death and rebirth. Hence Saint Tukaram Maharaj implores again and again that One must not waste this precious time and utilise every moment of it for the noblest of causes , the Liberation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

दूजे खंड तरी I
उरला तो अवघा हरि I
आपणाबाहेरि I
नलगे ठाव धूंडावा II
इतुले जाणावया जाण I
कोड तरी मने मना I
पारधीच्या खुणा I
जाणे तेणेचि साधाव्या II
देह आधी काय खरा I
देहसंबंध पसारा I
बुजगावणे चोरा I
रक्षणसे भासतसे II
तुका करी जागा I
नको वासपु वाउगा I
आहेसि तू अंगा I
अंगों डोळे उघड़ी II

It says ,
" Beyond the realm of duality is the abode of the Divine Lord Shri Hari. The quest of Him is the journey within. In the quest of Supreme Self , One needs to be bold and brave enough to be your true self. This is because a hunter knows the trap and marks set by another.
The Eternal Supreme Consciousness gives life to the body. However the body is subject to growth, decay, change and death. The soul mistakenly identifies with the temporal body and everything connected to it such as, home, children and worldly possessions.  The body is nothing but a scarecrow , which resembles a human figure and is set up to scare birds away from the field of growing crops. The body displays that which is not.
Hence imploring to the soul in deep slumber of amnesia , Saint Tukaram Maharaj says that there is absolutely no need to be afraid of anything. One needs to awaken the deeply ingrained Spiritual Sense which will enable him to see the Self as a medium of Divine Providence. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आवडीची सलगी पूजा I
विषम दूजा भाव तो II
ऐसी उफराटी वर्मे I
कळो भ्रमे न येती II
न लगे समाधान मोल I
रुचती बोल प्रीतीचे II
तुका म्हणे एका जीवे I
सूत्र व्हावे गुंतले II

It says ,
" Love of Supreme Lord Shri Hari is at the heart of worship and worship is the door of Divine's presence. As we worship Him , we experience His touch in our lives. To seek Him is to become One with Him from within.
To be true to Self is a prerequisite to dialogue with the Supreme Lord.
Saint Tukaram Maharaj says that Name Worship of Supreme Lord Shri Hari is a best way to keep our mind entwined with the Supreme Essence. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

अग्नि तापलिया कायाचि होमे I
तापत्रये संतप्त होती I
संचित क्रियमाण प्रारब्ध तेथे I
न चुके संसारस्थिति I
राहाटघटिका जैसी फ़िरताचि राहिली I
भरली झाली एकी रिती I
साधी हा प्रपंच पंचाय अग्र I
तेणे पावसील निजशांती रे II
नारायणनाम नारायणनाम I
नित्य करी काम जिव्हामुखे I
जन्मजराव्याधि पापपुण्य तेथे I
नासती सकळही दुःखे रे I
शीट उष्ण वन सेविता कपाट I
आसनसमाधी साधी I
तप तीर्थ दान व्रत आचरण I
यज्ञ नाना मन बुद्धि I
भोगाभोग तेथे न चूकतीं प्रकार I
जन्म जरा दुःख व्याधि I
साहोनि काम क्रोध अहंकार I
आश्रमी अविनाश साधी रे I
घोकिता अक्षरे अभिमानविधि I
निषेध लागला पाठी I
वाद करिता निंदा घड़ती दोष I
होत वज्रलेपो भविष्यति I
दूषणाचे मूळ भूषण तुका म्हणे I
सांडी मिथ्या खंती I
रिघोनि संता शरण सर्वभावे I
राहे भलतिया स्थिति रे II

II श्रीराम जय राम जय जय राम II

It says ,
" One cannot escape sufferings regardless of being dead or alive. After death , the body incinerates on funeral pyre and suffers by the hot burning fire .However when alive ,  One's  body , mind and intellect are subjected to three types of sufferings
1) Physical  2) Divine. 3) Spiritual.
Our worldly living  is a confluence of three types of actions
1) Sanchit Karma in which all actions , good or bad , from One's past lives follow through next life.
2) Kriyaman  Karma which involves acts done in the present , the fruits of which will be experienced in the future.
3) Prarabdha Karma are the one to be experienced through the present body.
A Water Wheel is made of a chain of buckets attached to a wheel which is then moved by another wheel using animal power. When one bucket is full of water , the other empties. And hence Saint Tukaram Maharaj implores that  One must understand the interconnectedness of five basic elements of which this body as well as the cosmos is made of. This  knowledge will reward him the peace from within.
Incessant recital of Narayan , the name worship of Supreme Lord Shri Hari will annihilate all sufferings such as birth , old age , disease  and sins. One who seeks the Supreme Self must practice meditation by confining into solitude and deny the body material comforts. Asceticism , pilgrimage , charity , ritualistic obedience are all in vain , as they cannot save One from the sufferings he is destined to. Saint Tukaram Maharaj says that One must endure the sufferings due to birth , old age , sorrow and disease without giving excuse and also overcome the impulse of lust , anger and ego. Only then One can experience peace from within which is eternal.
Mere recital of Vedic Scriptures without understanding their meaning and relevance inflates One's ego. Often arguments result in mud slinging which must be avoided absolutely. And hence Saint Tukaram Maharaj implores that One must always associate with the Enlightened Beings and make a conscious effort to stay happy in the present state. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

वेचावे ते जीवे I
पूजा घड़े ऐशा नावे II
बिगारीची ते बिगारी I
साक्षी अंतरींचा हरी II
फळ बीजाऐसे I
कार्यकारणासरिखे II
तुका म्हणे मान I
लवणासारिखे लवण II

II श्रीराम जय राम जय जय राम II

It says ,
" The journey of Being to become One with the Divine Lord is the true worship. However, loud and pretentious display of rituals is worthless as nothing of this pleases the Supreme Lord Shri Hari.
Life is an echo. What you send out always comes back. Whatever a man sow , shall he reap. An act of love makes the soul more loving. A deed of humbleness deepens humbleness.
When pride comes , then comes the disgrace but with humility comes wisdom.
Saint Tukaram Maharaj says , the Supreme Lord Hari humbles before a humble and rewards him due esteem. A salt will always taste salty , in the similar way the thoughts borne in mind while worshipping will influence it's outcome accordingly. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सावधान ऐसे काय ते विचारा I
आले हो संसारा सकळही II
अंती समयाचा करणे विचार I
वेचती सादर घटिका पळे II
मंगळ हे नोहे कन्यापुत्रादिक I
राहिला लौकिक अंतरपाट  II
तुका म्हणे देव अंतरला दूरी I
डोळीया अंधारी पडलीसे II

II श्रीराम जय राम जय जय राम II

It says ,
" Everyone involved in worldly chores needs to be heedful (aware of and attentive) of the paramount importance of their rare human birth.
A wise, therefore must use this extremely rare opportunity to strive for the Self Realisation which bestows supreme felicity (bliss) thereby opening the door to liberation. One needs to be constantly aware of futility and perishable nature of this life which is closing in with every passing moment. This human birth should not be frittered away on materialistic pursuits. It is in this birth that One must sincerely endeavor to elevate himself to the transcendental platform and hence attain absolute truth.
In the cacophony of our daily existence , the worldly attachments to family act as a hindrance in the journey of Self Realisation.
Saint Tukaram Maharaj says that deep involvement in these worldly attachments have distanced us from the Lord Supreme and we are unable to see the truth in the darkness of ignorance. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सहज पावती भगवंती I
परि ही विकल्पे परती I
फुकाची हे चित्ति I
आठवण न धरिती II
हरि व्यापक सर्वगत I
हा मुख्यत्वे वेदांत I
चिंतनासी चित्त I
असो द्यावे सावध II
विरजाहोम याची नावे I
देह नव्हे मी हे जाणावें I
मग का जी यावे I
वरी लागे संकल्पा II
कामक्रोधे देह मळीण I
स्वाहाकारी कैचे पूण्य I
मंत्री पूजिलीया यज्ञ I
मनमुंडण नव्हेचि II
अनन्यभक्तीचे उपाय I
ते या विठोबाचे पाय I
ध्याइल तो काय I
चूको जाणे मारग II
आता सांगे तुका I
एक तुम्ही चूको नका I
सांडी मांडी धोका I
शरण रिघता गोमटें II

II श्रीराम जय राम जय जय राम II

It says ,
" All deeds , be it somatic (relating to body ) or verbal or mental , are effortlessly bestowed upon the Supreme Essence. However delusion of One, being the doer, prevents the deeds from being offered to the Lord Supreme and instead remain attached instilling undue ego.And hence One must realise from deep within , that he is not and never the doer and all that happens is the creation of the Supreme Lord Hari , the Secondless.
Since time immemorial , the Vedic Scriptures have put forth the principle thought that the Lord of the Lords Shri Hari is the Supreme Consciousness which envelopes the universe entire. And hence One needs to be heedful (cautiously attentive) and hence must inculcate practice of reciting the Name of the Supreme Lord Shri Hari wilfully and incessantly.
Self realisation is a journey of absorbing the thought that " I am not the body ". This is true asceticism. An ascetist (Sanyasi) in his quest of Supreme Self has relinquished all his possessions and is beyond the realm of body consciousness.
It is absolutely worthless to carry out pageantry (elaborate display) of performing religious rituals while holding vices firmly within.
Chanting and religious rituals are worthwhile only when One inculcates piousness from within and is free from the bondage of senses.
Loving devotion to Supreme Lord Vithoba is the only and sure way to be on the right path. One who will meditate His Lotus feet from deep within will never deviate from the journey of Self Realisation.
Saint Tukaram Maharaj implores again and again that One must be conscious of not wasting the short life span of this rare human birth and hence surrender wilfully to Supreme Lord Vithoba with utmost devotion. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

नामाचे पवाड़े बोलती पुराणे I
होउनि कीर्तने तोचि ठेला II
आदिनाथा कंठी आगळा हा मंत्र I
आवडीचे स्तोत्र सदा घोकी II
आगळे हे सार उत्तमा उत्तम I
ब्रम्हकर्मा नाम एक तुझे II
तिही त्रिभुवनीं गमन नारदा I
हाती वीणा सदा नाम मुखी II
परिक्षिती मृत्यु साता दिवसांचा I
मुक्त झाला वाचा उच्चारिता II
कोळीयाची कीर्ती वाढली गहन I
केले रामायण रामा आधी II
सगुण निर्गुण तुज म्हणे वेद I
तुका म्हणे भेद नाही नामी II

II श्रीराम जय राम जय जय राम II

It says ,
"  The glory of name worship of Supreme Lord Shri Hari is narrated vividly in Sacred literature of Hinduism , the Puranas. The devotee who recites the Name of Divine Lord Shri Hari with piety becomes One with the Divine. Supreme Lord Shiva and Supreme Lord Vishnu are the flux of the same dimension which is bipolar in nature. And hence Supreme Lord Shiva meditates upon himself.
Lord of the Lords Shiva loves to recite and chant the " Holy  Ramnam ."
The sacred recital of  " Holy Ramnam " is secondless and is the essence of the Eternal. The rituals and ceremonies narrated in Vedic Scriptures are fulfilled by reciting " Holy Ramnam. "
The Vedic Sage Naradmuni travels across three worlds reciting the Name of Supreme Lord Shri Hari incessantly.
King Parikshit was rescued from the clutches of death by reciting the Name of Supreme Lord.
Valya Koli lived in forest. He used to scare travellers and rob them off their valuables. With insistence of Sage Naradmuni he immersed himself in reciting the "Holy Ramnam " and hence was blessed by Supreme Lord Narayan. He was transformed into a pious soul who later became author of great epic Ramayan.
Saint Tukaram Maharaj says that Vedic Scriptures express the Supreme Consciousness in two perspectives as having a form or formless. Saguna is manifestation of Divine Lord in form .Nirguna is the eternal , all pervading and omnipresent divine consciousness. He perceives this supreme essence of all creation , subtler than the subtlest , greater than the greatest , larger than the largest , and more magnificent than even the best of all things, as an unchanging reality amidst and beyond the world with no distinction whatsoever of any kind.

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

पिंड पोसावे हे अधमाचे ज्ञान I
विलास मिष्टान्न करुनिया II
शरीर रक्षावे हा धर्म बोलती I
काय असे हाती तयांचिया II
क्षणभंगुर है जाय न कळता I
ग्रास गिळी सत्ता नाही हाती II
कर्वतिलि देहे कापियेले मांसा I
गेले वनवासा शुकादिक II
तुका म्हणे राज्य करिता जनक I
अग्नीमाजी एक पाय जळे   I

II श्रीराम जय राम जय जय राम II

It says
" One who is unaware of the wisdom of Supreme Self indulges in material world and has a sole objective of nourishing his body with good food and luxuries. For such nescient person, caring his body is the true religion. However a deeper probe reveals that caring of the body is beyond the realm of any being.  The body dwindles with every passing moment and may cease to exist abruptly. One can never say if he would be able to swallow the mouthful of food taken.
Many cut their bodies to pieces to seek the Divine while others seek solitude in their quest of the Divine and deny their bodies the material comforts.
Saint Tukaram Maharaj says that while reigning , King Janak had his one leg set in fire. But he was so immersed in his devotion to Lord Supreme that he was unaware of the burning sensation. His Oneness with the Divine Lord sheathed him from agony of senses.
Blessed are those who become One with the Eternal Consciousness. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

चाले हे शरीर कोणाचिया सत्ते I
कोण बोलविते हरीविण II
देखवी ऐकवी एक नारायण I
तयाचें भजन चूको नको II
मानसाची देव चालवी अहंता I
मीचि एक कर्ता म्हणो नये II
वृक्षाचेही पान हाले त्याची सत्ता I
राहिली अहंता मग कोठे II
तुका म्हणे विठो भराला सबाह्य I
उणे काय आहे चराचरीं II

II श्रीराम जय राम जय जय राम II

It says ,
" The Supreme Lord Hari is the foundation and essence of all life , the energy and vitality that permeates the entire universe. He is the cosmic energy that is responsible for the body's life. He is the doer of all that we experience through our senses. Hence One must pray the Lord Supreme with utmost reverence.
The world is an extension of Him and also every movement and object in it. But One, because of his ignorance and illusion considers himself to be the real doer and suffers from the consequences of his actions. When everything happens by will of the Supreme Lord , it is worthless to burden oneself as a doer.  Even a leaf does not move or fall from the trees without the will of their Lord Creator, Most Exalted , Most Supreme.
Saint Tukaram Maharaj says that Supreme Lord Vithoba indwells all living beings and stands absolutely unparalleled. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

संदेह बाधका आपआपणाते I
रज्जुसर्पवत भासतसे II
भेउनिया काय देखिले येणे I
मारे घायेविण लोळतसे II
आपणचि तारी आपणचि मारी I
आपण उद्धरी आपणया II
शुकनळीकेन्याये गुंतलासी काय I
विचारुनि पाहे मोकळीया II
पापपुण्य कैसे भांजिले अंक I
दशकाचा एक उरविला II
जाणोनिया काय होतोसि नेणता I
शून्य ठाव रिता नाही नाही II
दुरा दृष्टि पाहे न्याहाळूनि I
मृगजळा पाणी न म्हणे चाडा II
धावताची फूटे नव्हे समाधान I
तुका म्हणे जाण पावे पीड़ा II

II श्रीराम जय राम जय जय राम II

It says ,
" Knowledge alone destroys the ignorance as light destroys deep darkness. The analogy of " Rope mistaken for snake " enables us to be free of misapprehension about our true Self which is Supreme Consciousness. Self realisation is knowing that we are not this body but we are different from it. Rope mistaken for a snake is similar to be in pain without being injured. One needs to make a conscious effort to let mind not deviate from the path of wisdom and to be free from burdens of worldly desires. Saint Tukaram Maharaj emphasises that indulgence into illusion of senses is similar to a parrot mesmerised by fragrance of lotus flower. However knowledge of Supreme Self will surely reveal that Self is always unbounded by its true nature.
The balance of sins and virtues is always zero. If zero is erased from number 10 then only digit 1 remains, in the similar way the zero that results from sum of virtues and sins in life symbolises the knowledge of Supreme Self.
Saint Tukaram Maharaj says that  blinding by veil of ignorance can be avoided by making a conscious effort. A gazalle cannot discern a mirage disguised as water hole in desert and hence regrets. Saint Tukaram Maharaj says that One needs to be sagacious, which enables him not to be mistaken by a mirage in desert as watering hole. In other words it is indeed  futile to chase the mirage of senses in life as this culminates only in sorrow. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

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II श्रीराम जय राम जय जय राम II
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राम म्हणता कामक्रोधाचे दहन I
होय अभिमान देशधड़ी II
राम म्हणता कर्म तूटल भवबंधन I
न ये श्रम सीण स्वप्नामाजी II
राम म्हणता जन्म नाही गर्भवास I
नव्हे दारिद्रास  पात्र कधी II
राम म्हणता यम शरणागत बापूड़े I
अढळपद पुढे काय तेथे II
राम म्हणता धर्म घड़ती सकळ I
तिमिरपड़ळ नासे हेळा II
राम म्हणता म्हणे तुकयाचा बंधु I
तरिजेल भवसिंधु संदेह नाही II

It says ,
" Reciting the name of Supreme Lord ShreeRam , is a sure way to set ablaze the cardinal evils such as lust, ager and ego which afflict human beings with disastrous effects. The Holy Ramnam is an effortless means to be free of any worldly shackles that bound the soul firmly.
The Name Worship of Supreme Lord ShreeRam enriches One with contentment from within and is a sure way to be free of unending cycle of death and rebirths.
The Holy Ramnam inculcates utter submission in the true devotee and hence makes him free of fear of death.This  fearlessness is so relished that it even undermines uniqueness of even the eternal Pole Star Dhruv.
The Holy Ramnam instills righteousness from within and the illusion of ignorance is unveiled instantly.
Hence Saint Tukaram Maharaj insists on reciting Holy Ramnam incessantly as it transcends One beyond the boundaries of ocean of senses and into the eternal abode of the Divine. "

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II श्रीराम जय राम जय जय राम II
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II श्रीसद्गुरुचरणार्पणमस्तु II

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II श्रीराम जय राम जय जय राम II
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दधीमाजी लोणी जाणती सकळ I
ते काढ़ी निराळे जाणे मथन II
अग्नि काष्ठामाजी ऐसे जाणे जन I
माथिलियाविण कैसा जाळी II
तुका म्हणे मुख मळीण दर्पणी I
उजळील्यावांचूनि कैसे भासे II

It says ,
" Butter is an inherent part of curd , yet only those who know of process of churning the curd , can extract butter from it. Similarly the Soul resides in the body , but only enlightened being can distinguish it's separate existence.
Fire resides in the belly of wood. However the wood needs to be subjected to friction for the fire to surface and hence display its existence.
Saint Tukaram Maharaj says that a mirror is full of dust. Unless it is cleaned , it is not possible to view a  clear image in it. In other words unless One makes a conscious effort to cleanse from within , the knowledge of Supreme Self is impossible. "

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II श्रीराम जय राम जय जय राम II
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II श्रीसद्गुरुचरणार्पणमस्तु II