II श्रीराम जय राम जय जय राम II

प्रारब्ध क्रियमाण I
भक्तां संचित नाही जाण II
अवघा देवाची जाला पाही I
भरोनिया अंतर्बाही II
सत्वरजतमबाधा I
 नव्हे  हरिभक्तांसी कदा II
देवभक्तपण I
तुका म्हणे नाही भिन्न II

" Mind is like a flowing stream of thoughts pertaining to past and future but seldom in the present. Our association and clinging to these thoughts influence our present moment. The sense of detachment from these invading thoughts makes the Self Realised Soul a person sitting still on the banks and just watching the river flow as a neutral witness. In this composition Sant Tukaram Maharaj talks about the mindset of Self Realised Soul who has transcended beyond the realm of duality. He says,
Duality is the nature of mind. Mind is perpetually busy using the present moment to think either of the past or to dream of the future. Therefore, for mind, there is no present moment in a time continuum. The present moment arises only due to discontinuity between past and future. This our existence of the present moment gets affected by the state and time confluence of the mind. This gives rise to duality. The Self Realised Soul walks the middle path, the path of the present moment.
Sant Tukaram Maharaj says,
प्रारब्ध कर्म are the latencies of past actions which are ripe and have begun to bear fruits. It's results may be either good or bad.
संचित कर्म are the latencies of actions done in this life as well as in previous life that remain stored within.
क्रियामाण कर्म corresponds to actions now being made for the future.
It is just like the bundle of arrows in the quiver on the back of a Bowman is the संचित , the arrow he has shot is प्रारब्ध ,and the arrow he is about to shoot from his bow is क्रियामाण. The Bowman has perfect control over the संचित and क्रियामाण, but प्रारब्ध is beyond his realm.
Sant Tukaram Maharaj says if One remains engrossed in the incessant recital of Holy Ram Nam, all of his deeds are absorbed in tne Name Worship of Supreme Lord Shri Ram and he remains untouched by the detrimental effects of these inevitable phenomenon of actions of the past or present. The Self Realised Soul has become One with the Supreme Self and hence he remains unblemished by the adverse effects of the three basic inclinations of human psyche, Satva, Raja and Tama.
Summing up Sant Tukaram Maharaj says that the attention of Self Realised Soul is directed  towards the formless witness indwelling within, which unwinds the veil of ignorance and he is transcended beyond duality. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु 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 नव्हे मी हे सरे I
उरला उरे विट्ठल II
म्हणऊनि लाहो करा I
काळ सारा चिंतने II
पाळणाची नाही चिंता I
ठाव रिता देवाचा II
तुका म्हणे जीवासाठी I
देव पोटी पडेल II

It is said that
" The fool thinks," I am the body"; the intelligent man thinks, " I am the individual soul united with the body." But the Wise man, in the greatness of his knowledge sees the Self as the only reality and thinks, " I am the Supreme Consciousness "
As the mind becomes gradually established in the Self, it gives up the desires for external objects. When all such desires are gone, there is the unobstructed realisation of the Self. In this composition Sant Tukaram Maharaj says that if One knows him not as the individual but as the Supreme Self, he becomes free from fear. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

वैष्णव तो जया I
अवघी देवावरी माया II
नाही आणिक प्रमाण I
तन धन तृण जन II
पड़ता जड़ भारी I
नेमा न टळे निर्धारी II
तुका म्हणे याती I
हो का तयासी भलती II

" A true devotee is never at rest, but is constantly trying to be a little unselfish and to get the glimpse of purity, which is the foundation of every true character. Praying with whole heart and soul to become unselfish and pure is the only way to freedom. All the other ways lead to bondage. It is only when the heart is absolutely pure that the real devotion comes, the devotion thar makes One unselfish. For a true devotee, it does not matter whether body goes or remains or what others say. Worshipping the Supreme Lord with wholehearted devotion brings him the peace and happiness from within. In this composition Sant Tukaram Maharaj talks about the reason-less and selfless devotion to Divine Supreme as the true religion. He says,
Our heart is like a mirror. As long as it is covered with the dust of impurity, it cannot reflect the True Self which dwells within all living beings. One must be bold enough to face everything is order to serve the highest Ideal. This world is no lovely flower garden. It is full of thorns. To be watchful is not only good but absolutely necessary for spiritual attainment. The true devotee remains always watchful and awake so as not to deviate from the path of devotion. He shakes off all weaknesses and comes out in the broad sunshine of truth.
Summing up Sant Tukaram Maharaj says that it is extremely hard to get a true devotion. He who has it and can work on steadily and quietly, without caring for praise or blame, is blessed. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

जीव जीती जीवनासंगे I
मत्स्या मरण त्या वियोगे II
जया चित्ति जैसा भाव I
तया जवळी तैसा देव II
सकळां पढिये भानु I
परि त्या कमळाचे जीवनु II
तुका म्हणे माता I
वाहे तान्हयाची चिंता II

" The heart that is humble before the Divine has no sorrow, when it comes to obeying and doing God's will. It has no sorrow when sin is forsaken and all desires turn more and more towards God. The humble heart labors that their desires become God's desires. In pain or suffering, it's desired success in life is living successfully in the will of God, for God's pleasure and glory alone matters. The humble heart grows in full acceptance that true success in God's eye is not measured by numbers and worldly wealth, but by honouring God. In this composition Sant Tukaram Maharaj insists that love of the Divine must be absolute and unconditional, as if One's survival depends on it. Illustrating with beautiful analogies he  says,
Water is essential for all living beings but fish die when they are out of water. Except for fish the need of water is conditional. However the survival of fish is at stake with water. In the similar way a true devotee is tormented agonizingly even with a momentary lapse of his memory of God.
In another analogy Sant Tukaram Maharaj says that the Sunflower cannot blossom without sunshine.Just like the Sunflower, the seeker of Supreme Self needs a constant reminder of the Supreme Divine, which is but the life force for him on his journey within.
Summing up Sant Tukaram Maharaj says that the journey of Self Realisation unfolds only when One seeks God unconditionally just like a mother takes care of her child and with reason-less devotion. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II
अग्निमाजी गेले I
अग्नि होऊन तेच ठेले II
काय उरलें तया पण I
मागिल ते नाम गुण II
लोह लागे परिसा अंगी I
तोही भूषण जाला जगी II
सरिता ओहळा ओघा I
गंगे मिळोनि जाल्या गंगा II
चंदनाच्या वासे I
तरु चंदन जाले स्पर्शे II
तुका जडला संतापायी I
दुजेपणा ठाव नाही II

" Self Realisation is attaining Oneness with the Supreme Consciousness by the intuitive faculty of soul.
Illustrating with beautiful analogies Sant Tukaram Maharaj says,
Just like the identity of a thing thrown in fire is erased completely as it becomes One with it, the seeker of Supreme Self must seek the fellowship of a Self Realised Soul and follow his footsteps on the journey within. Just like an ordinary iron transforms into precious gold as soon as it touches the Paras Stone, the fellowship of Self Realised Soul does the wonder of transforming the seeker from within until he realises that the riches of the world are all not outside but with him and within him forever.
Just like the vicinage of the Sandalwood becomes incensed with its rich fragrance, all who follow the footsteps of the Self Realised Soul savour the aroma of piousness emanated from him. In a way the fellowship of a Self Realised Soul is a journey of transcending the realm of duality to become One with Supreme Consciousness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

देवाचे निर्माल्य कोण शिवे हाती I
संकल्पासी होती विकल्प ते II
वाहिले देह हे देवा एकसरे I
होईल ते बरे तेणे द्वारे II
होता भार त्याची निवारली खंती I
येथे आता रिती साठवण II
तुका म्हणे इच्छे पावविले कष्ट I
म्हणऊनि नष्ट दुरावली II

" There is a difference between giving and offering. When we give, we expect the others to receive. When we offer something, it can be accepted or rejected. The offer stands on its own and does not depend on acceptance to be relevant or generous. In this composition Sant Tukaram Maharaj says that he offers his bodily Self to the Supreme Divine by withdrawing into inner world and performing an internal sacrifice in the form of meditation and self absorption. He says, the human body seems like a cumbersome baggage that suffers from ailments, pain, aging, disease and such unpleasant stuff affecting it everyday. It can be imagined that there would be no more complications from carnal lust or primeval urges if we simply existed as some kind of pure soul.
Sant Tukaram Maharaj says that when the pain of holding is worse than the pain of letting go, it is time to let go. He says that letting go of the desire ridden bodily Self is a blessing on his journey of Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आले भरा येच पेठे I
पुढे मागुते न भेटे II
नाही कोणाचा सांगात I
दुःख भोगिता आघात II
होसी फजित वरपडा I
लक्ष चौऱ्यांसीचा वेढा II
एका पाउलाची वाट I
कोणा सांगावा बोभाट II
जुंतिजेसी घाणा I
नाही मागिलया करुणा II
तुका म्हणे हित पाहे I
जोंवरि हे हाती आहे II

" As a human being, we have a greatest potential of all creatures on earth to realise the Supreme Self. Life comes to its inevitable end all too soon. The activities of a lifetime are just like raindrops falling on a pool of water, they make a few ripples and then disappear. At the end of our lives we are going to wonder about, if we could truly take advantage of this rare and precious human birth to cultivate wisdom and compassion, ultimately to become One with Supreme Consciousness. In this composition Sant Tukaram Maharaj earnestly implores to realise the unique opportunity that being born human offers, to seek Self Realisation.
Illustrating with a beautiful analogy he says, just like a depository which stores the goods, the warehouse of human body needs to be packed with a merchandise of Holy Ram Nam. It holds the key to unlock the Truth of the Self which never gets old nor rusty. All creation and all devotion is a noisy game without the saving grace of Holy Ram Nam.
Sant Tukaram Maharaj says that a human birth is just like a bull driving the oil mill. Rounds made by the bull are like unending cycle of death and rebirth. As the bull gets tired it slows down and is then duly punished. Similarly in human birth, One lives a mundane life without realising the true purpose of this rarest of rare human birth which ceases all of a sudden and a wonderful opportunity of this precious human birth is lost forever.
Sant Tukaram Maharaj says that One must make a conscious effort to make the Name Worship of Supreme Lord Shri Ram as a way of life, as it is the only way to make most of this rarest of rare human birth and hence to attain the Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II
.

II श्रीराम जय राम जय जय राम II

चित्त ग्वाही तेथे लौकिकाचे काई I
स्वहित ते ठायीं आपणापें II
मनासी विचार तोचि सार भाव I
व्यापक हा देव अंतर्बाही II
शुद्ध भावा न लगे सुचावा परिहार I
उमटे साचार आणिके ठायीं II
भोगित्यासी काज अंतरींचे गोड़ I
बाहिरल्या चाड नाही रंगे II
तुका म्हणे भाव शुद्ध हे कारण I
भाट नारायण होईल त्यांचा II

It is said that
" Two birds living together, each the friend of the other, perch upon the same tree. Of these two, one eats the sweet fruit of the tree, but the other simply looks on without eating. "
While it may be easy to assume that the enigmatic combination of body and mind makes us who we are as individuals, the truth is that we all have an eternally unchanging part of ourselves that is who we are at the very core of our beings. It is only by unveiling the curtain of ignorance and ego that we can realise our true Self as the Silent Witness within. In this composition Sant Tukaram Maharaj says that One never becomes Self because he is already the Self. The journey of Self Realisation is a look within. The Infinite silence is You, to the heart it is the greatest liberation while to the ego, it is the signal of its mortality, fragility and impermanence. Sant Tukaram Maharaj says that You are that which sees all this in the play of Consciousness. The Silent Witness. One needs to be still and experience that You are that.
Summing up Sant Tukaram Maharaj says that the great truth in the quest of Self Realisation is " what you are looking for, you are looking with. "
The Self is the space, like witnessing Consciousness. It is the knower of all, but itself cannot be known as an object. It will be like tying to see your own eyes. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आठवे देव तो करावा उपाय I
येर त्यजी वाव खटपटा II
होई बा जागा होई बा जागा I
वाउगा कां सिणसील II
जाणिवेच्या भारे भवाचिये डोही I
बुडसी तो कही निघेसि ना II
तुका म्हणे देवा पावसील भावे I
जाणता ते ठावे कांही नव्हे II

It is said that
" Superficial knowledge breeds arrogance ; true knowledge induces humility. "
The worldly knowledge is nothing but gathering of information. It pertains to the world and all objects of knowledge are present in the world. However there is a certain quality of knowing which is not same as the knowledge. It is Realisation that is causeless and proofless and yet certain. The worldly knowledge however is relative and stands on doubt and uncertainty. The journey of Self Realisation unfolds when  there is love of Divine from deep within in perfect confluence with reason-less devotion which makes the seeker free from the bondage of worldly knowledge. In this composition Sant Tukaram Maharaj differentiates between the worldly knowledge and the Wisdom of Supreme Self. He says,
The worldly knowledge is a two edged sword. Either it can lead to man's downfall and destruction or if  harnessed for moral ends, it can bring maximum benefit and happiness to mankind. It breeds arrogance while Wisdom of Supreme Self is born from the ashes of arrogance. Only when the seeker casts away his intellectual slavery to blind faiths, superstitions and dogmas, his Individual Consciousness can expand to Supreme Consciousness and the Self Realisation dawns.
SummIng up Sant Tukaram Maharaj says that reason-less devotion of the Divine is the only prerequisite to attain the pinnacle of Supreme Bliss, the Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

रवि रश्मिकळा I
नये कादिता निराळा II
तैसा आम्हा झाला भाव I
अंगी जडोनि केला देव II
गोडी साखरेपासुनी I
कैसी निवडते दोन्ही II
तुका म्हणे नाद उठी I
निरोनी जाय नाभापोटी II

It is said that
" Just like a Sunbeam can't separate itself from the Sun, and wave can't separate itself from the ocean, the Self Realised Soul has transcended from duality to non duality and enjoys Oneness with the vast sea of love, one indivisible Divine mind. "
It is in man's Self knowledge that man realises his Conscious Oneness  with God. The meaning of man's existence is God's Delight. The meaning of God's existence is in man's realisation of the Absolute. In this composition Sant Tukaram Maharaj talks about Oneness with Supreme Consciousness of the Self Realised Soul . He says,
Just like the sweetness cannot be separated from sugar so are humility and compassion, which are inherent in the Self Realised Soul. Sant Tukaram Maharaj says,
The basic element Ether, the space, means One without the body. It originates from the sound in its primordial and unmanifested form. The subtle Ether is omnipresent, is beyond the grasp of senses and without form or boundaries. The limitless Ether in every aspect resembles the all pervading and all encompassing Supreme Divine. The undisturbed mind is the expression of the essence of Ether.
Just like the Supreme Consciousness, the Ether is mysterious, formless, boundless and infinite. It envelopes everything and exists in them too. It is smaller than the smallest and larger than the largest. Symbolically, the Supreme Lord Vishnu, a preserver and Supreme Lord of the universe is depicted as blue in colour, which is the colour of the sky. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

युक्ताहार न लगे आणिका 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 उपाय I
दिसती ने वाव नामेंविण II

" All endeavors of various types, including deeds of charity for name and fame, the rosary, the penances, the study of scriptures and performances of rites and rituals and more still, do not come up to the merit of the Holy Ram Nam. He, the Divine, expressed Himself and made the Holy Ram Nam. It is  both the creator and the sustainer of the universe.The Holy Ram Nam is the kernel in every shell. In this composition Sant Tukaram Maharaj says that to seek Divine One must immerse in the Name worship Of Supreme Lord Shri Ram. With the incessant recital of Holy Ram Nam, the ripples cease to float on the lake of the mind. All the oscillations of the mind cease and it gets pacified of itself. Sant Tukaram Maharaj says that there is absolutely no need to renounce our worldly duties or to become a hermit. He says that the Name Worship of Supreme Lord Shri Ram is so natural and so easy that One can take to it as a matter of routine. It involves no intricacies and mysterious practices and One can safely go ahead on the path with ease and comfort. Sleeping or awake, sitting or standing, One needs to remain attuned from within to the Holy Ram Nam. Day and night, an unceasing bliss descends, when One recites the Holy Ram Nam incessantly. Then only the journey of Self Realisation slowly unfolds and the seeker experiences supreme ecstasy forever. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आहे ते सकळ कृष्णासी अर्पण I
न कळता मन दूजे भावी II
म्हणउनी पाठी लागतील भूते I
येती गिवसित पांच जणे II
ज्याचे तया वंचले आठव न होतां I
दंड या निमित्ताकारणे हा II
तुका म्हणे काळे चेपीयेला गळा I
मी मी वेळोवेळा करितसे II

" It is said that just as a lotus leaf is in the water but it remains untouched by water, everything that happens is by will of Supreme Lord Krishna .One needs to perform duties without being attached to the results and offer the results to Him. In this way, One will not incur sins and bad reactions.
The duality is the root cause of sorrow. There is no better remedy except Self Realisation that all that is visible is unreal and I am the One, pure, blissful Supreme Consciousness.
From the absolute perspective, there is nothing other than the Self. It is all and the only reality without a second. From the relative perspective, the Self is a passive witness while the worldliness we experience in the embodied state arises from the perceptions of our mind. We do not experience that Oneness because of the senses which create an illusory distinction between the object and subject and hence perpetuate it through attraction, aversion and attachments. In this composition Sant Tukaram Maharaj talks about the sense of duality as a major obstacle on the journey of Self Realisation. He says,
The Self is universal, eternal, one and without divisions. When the universal Self is covered with the impurities of delusion and ignorance it develops this limited view of itself as a separate entity, which we recognize as ego. The ego makes us believe that we are the doers of our actions and responsible for them. Because of that we engage in desire ridden actions and desire for their fruit, whereby we incur Karma and remain bound to the mortal world. The Vedic Scriptures say that if you think " I am the Eternal Universal Self," and live accordingly, your actions do not bind you. However if you think, " I am the body " and perform the actions with the selfish and limited notion, they will bind you.
In this composition Sant Tukaram Maharaj cautions the seeker of Supreme Self to make a conscious effort to avoid falling into the trap of delusion
When One develops the discernment between the True Self and the projected Self, the ego takes the back seat and let's the Self become the centre of One's life. This is the state of egolessness as well as the pure state of spiritual Self Awareness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

मान अपमान गोवें I
अवघे गुंडूनी ठेवावे II
हेचि देवाचे दर्शन I
सदा राहे समाधान II
शांतीची वसती I
खूंटे काळगती II
आली उर्मी साहे I
तुका म्हणे थोड़े आहे II

" It is said that the seeker on the journey of Self Realisation must not allow the lower propensities and impulses to rise and overpower him. Self control is indispensable on the path of Spiritual Quest. By controlling his crude and raw impulses and emotions, One develops reason and by controlling reason, he develops intuition, which is purified form of reason. The sublimation of urges and desires and not their repression is paramount on the journey of Self Realisation. Sublimation is spiritualizing all our urges and desires by channelling them towards the attainment of True Wisdom of Self, in which all desires and urges find their supreme fulfilment. In this composition Sant Tukaram Maharaj talks about the paramount importance of controlling mind impulses on the journey of Self Realisation. He says,
A slave of passion follows only the dictates of his urges and impulses. The contentment and inner peace is found in our letting go of the need to be in control and resting in the faith that God is in control.
Summing up Sant Tukaram Maharaj says, just as waves and bubbles arise from the surface of the ocean, so are the वृत्ति, the thought waves arise from the surface of mind ocean. The secret of contentment from within lies in making a conscious effort to arrest the outgoing tendencies of the mind and turning the mind inward to experience Supreme Eternal Bliss forever. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

माकडे मुठीसी धरिले फुटाणे I
गुंतले ते नेणे हात तेथे II
काय तो तयाचा लेखावा अन्याय I
हित नेणे काय आपुले ते II
शुके नळीकेशी गोवियेले पाय I
विसरोनि जाय पक्ष दोन्ही II
तुका म्हणे एक ऐसे पशु जीव I
न चले उपाय काही तेथे II

" The rarest of rare human birth offers One an opportunity to strive for and attain liberation from the seemingly endless round of birth and death. What greater fool can there be than the man who has obtained this rare human birth together with bodily and mental strength and yet fails, through delusion, to realise his own highest good. In this composition Sant Tukaram Maharaj says that to be born as a human being is no small privilege. This life on earth is a halting place on the journey of Self Realisation. One comes in this world alone and will pass away alone from this world. None will help except what is done here in this life. One's deeds search and follow him, as calves follow their mothers even in the midst of big herd. The life is short and there are many obstacles to get over. Therefore One needs to exert with earnestness and hence must not waste time, but utilise every moment for the noblest of causes. Illustrating with beautiful analogies Sant Tukaram Maharaj says,
For trapping monkeys the hunter uses a vessel having an opening just large enough for a monkey's open paw to go through and then places a sweet treat inside it. An unsuspecting monkey smells the treat inside the vessel and reaches in to collect it. However the opening which is just large enough for critter's (an animal) open paw to go in, is too small to allow it's clenched paw to pass back through. No matter how much the monkey yanks, it cannot escape as long as it tries to hang on to the treat. Desperately yanking and hauling, the monkey trys to pull free but still clutches that handful of food as the hunter approaches closer and closer. The trap works because the monkey is focussed on obtaining the food inside and doesn't understand that the price of trying to obtain that particular morsel will be it's own freedom, it's own survival. It's not that the monkey is stupid, it's just that letting go seldom occurs to it. The monkey is caught by its own rigid values, not by the physical structure of the trap.Just like the monkey trap which dooms the monkey, the trap of this illusory world can snare us if we aren't careful. Just like monkey we must be beware of short term thinking which is the inability to place immediate events into the context of what is in our long term interest. One must make a conscious effort to make most of this rarest of rare human birth fruitful, by evading the trap of attachment to worldly desires before the death hunter swallows it's bait.
A Fowler sets a tube trap to catch a parrot. The hollow tube has a thread in it. The parrot is attracted by the bait. As soon as it sets it's feet on the tube, the tube turns along with the parrot by its weight. Seeing the sky below it's feet, the parrot is insinuated with fear of falling into the abyss of this bottomless pit. Haunted by this delusion, the parrot forgets to wing off this traumatic experience and hence evade this trap.
Summing up Sant Tukaram Maharaj says that just like the parrot and monkey, the illusion of worldly attachments snares One in the trap of unending cycle of deaths and rebirths. One must make a conscious effort to become free of this bondage and let go of the temptation to hold onto the worldly attachments. Only then the journey of Self Realisation may culminate to fruition. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

हरिच्या जागरणा I
जातां का रे नये मना II
कोठे पाहसील तूटी I
आयुष्य वेचि फुकासाठी II
ज्यासी तुज गुंती I
ते तो मोकलिती अंती II
तुका म्हणे बरा I
लाभ कोणा तो विचारा II

" It is said that " The grass withers, the flower fades, but the the Holy Ram Nam will stand forever." The Name of Supreme Lord Shri Ram is lively, powerful and sharper than any two edged sword, piercing even to the dividing asunder of Soul and Spirit and is a discerner of the thoughts and intents of the heart. In this composition Sant Tukaram Maharaj talks about the glory of the Name Worship of Supreme Lord Shri Ram. He says,
Our earthly life is a fleeting existence dwindling with every passing moment. While worldly riches come and go, the riches of Holy Ram Nam are eternal and everlasting. This treasure can neither be stolen nor destroyed and remains unaffected by ravages of time.
The worldly relations connect the body with the outside world because unfortunately individual is identified by his body. However the body inevitably will perish over the time so are the worldly relations, which have significance only till One lives.
Sant Tukaram Maharaj earnestly implores the seeker that to make most of this rarest of rare human birth, One must make a conscious effort to recite the Holy Ram Nam incessantly as it is the slow but sure way to attain Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

निंदी कोणी मारी I
वंदी कोणी पूजा करी II
मज हेही नाही तेही नाही I
वेगळा दोहींपासुनी II
देहभोग भोगे घड़े I
जे जे जोड़े ते ते बरे II
अवघे पावे नारायणी I
जनार्दनी तुकयाचे II

" Subtler than the subtlest, greater than the greatest, the Self is hidden in the heart of all creatures. The Self Realised Soul knows and understands the Spirit as the powerhouse of creativity which creates subtle waves of nobility, love and harmony. In this composition Sant Tukaram Maharaj talks about the state of Self Realisation. He says,
The Realisation of his Self, distinct from his body makes the Self Realised Soul transcend beyond the body centric thinking  into the realm of transcendence. He knows that Self occupies his body. The Self is not the eyes, but the One in the eyes who sees. His Self is not the body but the indweller who resides within forever. His Self participates in the processes of life, but they do not taint him just as a dreamer fast asleep is not tainted by his dreams, because he remains unattached.
Sant Tukaram Maharaj says that the Self Realised Soul observes the sufferings of his body as an alien and believes that these bodily sufferings merge into the Infinite Divine and the Self remains untainted as forever.
Summing up Sant Tukaram Maharaj says that Self Realisation is knowing without the mind, but without losing the mind. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सावध झालो सावध झालो I
हरिच्या आलो जगरणा II
पळोनिया गेली झोप I
होते पाप आड़ ते II
तेथे वैष्णवांचे भार I
जयजयकार गर्जतसे II
तुका म्हणे तया ठाया I
ओळे छाया कृपेची II

Consciousness is our connection to that which is Divine in us. However if this channel is not open or if our consciousness is asleep then mortal sins like pride, fear, jealousy, envy get an upperhand which yields only suffering. It is aptly said that
" Many of them that sleep in the dust of earth shall awake, some to everlasting life and some to everlasting suffering. "
The Consciousness needs to be awakened. If it is awakened positively we can become an angel and awakened negatively we become a demon. The seed of Consciousness needs to be nurtured positively for the seeker on the journey of Self Realisation. In this composition Sant Tukaram Maharaj says that the Name Worship of Supreme Lord Shri Ram holds in itself the seed of awakening of Supreme Self. He says,
Awakening is the perception of actual reality. It is an intuitive perception of what tuly is. This has nothing to do with belief.
Our mortal seed which is corrupted, must become uncorrupted. We have to treat it with that which is incorruptible to change and Eternal, the Holy Ram Nam.
Sant Tukaram Maharaj says that One experiences Divine Providence being with the congregation of seekers immersed in the Name Worship of Supreme Lord Shri Ram which instills an everlasting Supreme Bliss from within. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

अवगुणांचे हाती I
आहे अवघीच फजीती II
नाही पात्रासवे चाड I
प्रमाण ते फिके गोड II
विष तांब्या वाटी I
भरली लांवू नये होटी II
तुका म्हणे भाव I
शुद्ध बरा सोंग वाव II

It is said that
" Your inner beauty never needs makeup. It is the beauty of your inner self, the unfading beauty of the gentle and calm Spirit, which is of great worth in God's sight. "
In this composition of Sant Tukaram Maharaj says that the true task is to seek and find all the barriers within Self that have been built against it. The self imposed barriers which prevent One to be true to Self must be consciously and wilfully eradicated. He says , to seek God is to be true to Self because beauty is not in the face, but it is a light in the heart. There is nothing wrong with enjoying looking at the surface of ocean itself, except that when you finally see what goes on underwater, you realise that you have been missing the entire perspective of the ocean.
Illustrating with meaningful analogy Sant Tukaram Maharaj says,
Poison is served in a vessel of precious metal. The grave and lethal effect of poison cannot be undermined regadless of the preciousness of the metal vessel in which it is served.This is just like seeking God with pompous rituals but without being true to Inner Self. It is the purity of mind that in itself is Divine which merges with the Divine.
Sant Tukaram Maharaj says that One must guard  his heart above all else, for it determines the fervour with which he seeks the Supreme Divine. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

गाये नाचे वाहे टाळी I
साधन कली उत्तम हे II
काय जाणो तरले किती I
नाव आइती या बैसा II
सायासाचे नाही काम I
घेता नाम विठोबाचे II
तुका म्हणे निर्वाणिचे I
शस्त्र साचे हे एक II

"As the Spirit within prepares to depart from the body, all the worldly relations and familial bonds prove of no avail. The Holy Ram Nam alone accompanies the Spirit on its onward journey to the Supreme Abode of the Lord Divine. One must make a conscious effort to treasure the Holy Ram Nam as it acts as a guide for the Spirit on its ultimate journey towards salvation. In this composition Sant Tukaram Maharaj italks about the paramount importance of the Name Worship of Supreme Lord Shri Ram. He says, the Holy Ram Nam is just like a boat of transcendence to steer the seeker safely on his journey to Self Realisation.
Reverential recital and contemplation of the Holy Ram Nam enhances the seeker's spiritual attainments manifold, strengthens the spiritual bond with the Divine Lord and fosters positive and lofty traits.
Silent and persistent recital of Holy Ram Nam dispels with its resplendence(dazzling brightness) the dark clouds of ignorance and instead, fills the seeker's inner being with Supreme Consciousness.
Sant Tukaram Maharaj says, the echos of the sound of Holy Ram Nam is like an ultimate weapon, wielding which all apprehensions of birth-death-birth cycle disappear and the seeker becomes One with the Supreme Consciousness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

गंगा न देखे विटाळ I
तेचि रांजणीही जळ II
अल्प महदा नव्हे सरी I
विटाळ तो भेद धरी II
काय खंडिली भूमिका I
वर्णा पायरिका लोका II
तुका म्हणे आगीविण I
बीजे वेगळी तो भिन्न II

It is said that
" The distinction between past, present, and future is only a stubbornly persistent illusion."
The experience of time is what we make of it. So is the notion of duality. A  gem is God's creation and it remains so forever. But it's appeal as being precious, exotic and unique is the creation of us. Our feelings of happiness, disappointment or indifference with regard to the gem create a separate entity of it but the nature of gem as created by God remains same and untouched. The separate entity of gem is only illusory created by mind and thoughts. Every such act of drawing meaning or of judgement is an act of delusional fabrication. Mistaking unreality for reality is the source of suffering .In this composition Sant Tukaram Maharaj talks about the notion of duality, an illusion. It is wholeness appearing as many. He says,
There is one and only one Spirit in the universe and everything, living or inanimate, is an inseparable and indivisible part of it. It is only the illusion caused by the mind and play of the senses which makes us regard the world and everything in it as real and separate from us.
The Mother earth accomodates millions of people without making any discrimination. Howevcer as soon as there is seggregation of few within borders, there is conflict of interest which leads to only pain and sufferings.The Mother Earth resembles the infinite Supreme Consciousness. As soon as there is differentiation on the basis of different faiths and religions there is inevitable and bitter conflict between them and hence Sant Tukaram maharaj says that just like the Eternally Sacred water of Ganges gets polluted as soon as it is confined in a reservoir so is the sense of duality which leads to only suffering.
The quest for truth and reality is the sign of division. Division is the sign of the existence of subject and object. Both subject and object belong to awareness. Yet awareness is neither subject nor object while being both. The Infinite Supreme awareness is the reality which we seek, though in fact we are the reality."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

हिरा ठेविता ऐरणी I
वांचे मारिता जो घणी II
तोचि मोल पावे खरा I
करणीचा होय चुरा II
मोहरी तोचि अंगे I
सूत न जळे ज्याच्या संगे II
तुका म्हणे तोचि संत I
सोसी जगाचे आघात II

It is said that
" There is no coming to consciousness without pain."
One does not become enlightened by imagining figures of light but by making the darkness conscious. Beautiful people don't just happen.They have known loss, suffering but have found their way out of the depths. Beautiful being like a Self Realised Soul has sensitivity and an understanding of life that fills him with compassion.
Enlightenment is the crumbling away of untruth. It is seeing through a facade of pretense and it is a complete eradication of everything we imagined to be true. In this composition Sant Tukaram Maharaj talks about the Enlightened state of Self Realised Soul. He says,
The path towards enlightenment is nothing but a road of destruction where there is incessant probing as how much One is willing to give up or how much One can endure.
Sant Tukaram Maharaj says that the Self Realised Soul having been through these trying ordeals attains pure awareness that is free from chattering mind and is constantly connected with the infinite and all powerful light from the Supreme Divine.
Sant Tukaram Maharaj says that the Self Realised Soul is the custodian of the magic of letting go of an attachment and hence he remains unruffled and stoic regardless of being subjected to any kind of hardships and tribulations.
Sant Tukaram.Maharaj has illustrated this with beautiful analogies. He says,
A pure diamond remains unharmed and intact regardless of being bludgeoned forcefully. However any inferior stone pretending to be diamond will stand no chance of its survival under such heavy blows. Just like the pure diamond, a Self Realised Soul remains undisturbed and detached to any kind of deliberate victimisation and harassment.
Mohra is a precious stone having unique quality. A thread wound around it if thrown in fire remains untouched by the fire. Similarly the Self Realised Soul maintains calm and poise regardless of being subjected to any gruelling and brutal ordeals.
Summing up Sant Tukaram Maharaj says that a Spiritually Wise churns the butter of Realisation within and finds himself impervious, inwardly and outwardly, to all attachments to sense objects even when he lives amidst them ."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

काय धोविले बाहेरी I
मन मळले अंतरी I
गादले जन्मवरी I
असत्य काटे काटले II
सांडी व्यापार दंभाचा I
शुद्ध करी रे मन वाचा I
तुझिया चित्ताचा I
तूंच ग्वाही आपुला II
पापपुन्यविटाळ देही I
करितां न विचारिसी काही I
काय चांचपली मही I
जी अखंड सोंवळी II
कामक्रोधा वेगळा I
ऐसा होई का सोंवळा I
तुका म्हणे कळा I
गुंडून ठेवी कुसरी II

Purification of mind is the sustained endeavor to cleanse the mind of defilements, those dark unwholesome mental forces which run beneath the surface of our consciousness vitiating our thinking, values, attitudes and actions. For countless eons we have acted on the spur of greed, hatred and delusion. However the work of self purification cannot be executed hastily. Mere washing the body clean is but a futile attempt in this gargantuan task which requires patience, care and persistence. In this composition Sant Tukaram Maharaj talks about this aspect in the journey of Self Realisation. He says,
Cleansing from within is nothing but restoring order in the chaos caused by our desire ridden mind. The only way of getting released from the deathly clutches of worldly attractions is to immerse in the Name Worship of Supreme Lord Shri Ram.
The dirt of our mind cannot be washed away with water.This filth of our instinctive mind is responsible for our sufferings and delusions. The physical bathing can remove the outer dirt and odour of the body but it can never remove the filth of the mind. The mind is accumulating this filth since time immemorial. It is so aptly said that " If salvation can be obtained by bathing then the frog stands the best chance to achieve it. "
Without cleansing the mind, it is not possible to connect with One's True Self within which is none other than the Supreme Indweller
In remembrance of Supreme Lord Shri Ram are the purifying baths at the sacred shrines of pilgrimages. The Holy Ram Nam is the cleansing bath and ablution.
Sant Tukaram Maharaj says that incessant practice of reciting the Holy Ram Nam is nothing but bathing in the pool of Supreme Bliss where the mental filth is washed off and One starts getting detached from the worldly temptations slowly but steadily. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

न म्हणे साना थोर I
दुष्ट पापी अथवा चोर II
सकळां द्यावी एक चवी I
तान हरुनि निववी II
न म्हणे दिवस राती I
सर्व काळ सर्वांभूती II
तुका म्हणे झारी I
घेतां तांब्याने खापरी II

It is said that
" Truth lifts the heart like water refreshes thirst. "
Just like water is to thirst so is the Holy Ram Nam to attaining Self Realisation. Just like water is inherent in thirst so is the Name of Supreme Lord Shri Ram which is inseparable from Himself. In this composition Sant Tukaram Maharaj talks about the glory of the Name Worship of Supreme Lord Shri Ram analogizing it with water. He says,
Just like quenching thirst is the quality inherent in water so is the Holy Ram Nam which instills tranquility from within without discrimination to anyone who recites it with reverence. Like water which quenches thirst regardless of the mode in which it is given, so is the Holy Ram Nam which seeps within to sow and nourish seeds of piousness and righteousness in the seeker.
In the farm while scattering the seeds by hand during sowing, the distribution of seeds is not uniform. Regardless of the position in which seed falls to the ground during hand sowing, the crop sprouts out of earth only in one direction. Similarly the recital of Holy Ram Nam serves it's purpose of instilling peace of mind from within and hence unfolding the journey of Self Realisation regardless of whether it is done knowingly, unknowingly, adhering to rituals or without any inhibitions.
Summing up Sant Tukaram Maharaj says that just like robber Vakya Koli who was transformed to Sage Valmiki even though he chanted RAM in the reverse order of letters, One must make a conscious effort to inculcate the habit of reciting Holy Ram Nam so that by practice it becomes so habitual and unpretentious that it happens with natural ease. He says that the Name Worship of Supreme Lord Shri Ram should spring from within like running water of river which needs no impetus from outside, as it has momentum of its own. "

II श्रीराम जय राम जय जय राम II

II श्रीसदगुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

खड़ा रवाळी साखर I
झाला नामाचाचि फेर I
न दिसे अंतर I
गोडी ठायीं निवडिता II
तुम्ही आम्ही पांडुरंगा I
भिन्न असे काय सांगा I
चालविले जगा I
मी हे माझे यासाठी II
पायी हाती नाकी शिरी I
हेम राहे अलंकारी I
मुसे आल्यावरी I
काय निवड़े वेगळे II
निजलिया लाभ हानी I
तोच खरी ते स्वप्नी I
तुका म्हणे दोन्ही I
निवारली जागतां II

The concept of Universalism holds that each human being possesses certain inalienable traits regardless of nationality, religion or political views, gender or age. In the the highest symbolic level, Universalism sees unity in the vast diversity of traditions in time space. It is the quality ascribed to an entity whose existence is consistent throughout the universe. As in all species, there is variation among individual human beings. These are particulars. But common thread to all of them is humanity, just like the Oneness Of Supreme Consciousness which is devoid of any plurality. In this composition Sant Tukaram Maharaj talks about Universalism as a Manifestation of Oneness of Supreme Consciousness. Illustrating with beautiful analogies he says,
Looking in the mirror One sees himself as a separate entity. However Oneness of the viewer remains intact. In the similar way sugar in different forms has a universal commonness of its divine sweetness. This commonness is the One and Only One Supreme Consciousness which is Eternal.
In another beautiful analogy Sant Tukaram Maharaj says that gold is gold, be it in any form. Melting down various forms of jewellery, what remains is a pure gold, the common thread of them all. It's Oneness is a thread of commonness just like that of Supreme Consciousness which manifests in different forms preserving it's eternal Oneness forever.
The veil of ignorance tempts One to assume that he is body, but awakening from within reveals that there is but only one Supreme Essence which is all encompassing the universe.
Summing up Sant Tukaram Maharaj says that this visual world around us is infested by Duality, but the common thread that holds it together is the Nonduality of Supreme Consciousness which is eternal and all pervasive."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सहज लीळा मी साक्षी वाचा I
नये वंचू वाचा ऐसे झाले II
उपक्रमे वदे निःशब्दाची वाणी I
जे कोठे बंधनी गुंपो नेणे II
तम नासी परि वेव्हारावेगळा I
रविप्रभाकळा वर्ते जन II
तुका म्हणे येथे गेला अतिशय I
आता पुन्हा नये तोंड दावू II

" The concept of ' सहज ' is pivotal to the mystical thought. It relates to the highest spiritual state attainable and has deepest connotations attached to it. It is the acceptance of inwardness, negating all ritualistic formalities. Just as vegetables cooked over a slow fire retain their flavour, so is the gradual and voluntary discipline of the mind and the body will bring out the goodness inherent in the Self. All true balance and true actions engender (give rise to) aesthetic as well as spiritual pleasure while spiritual fulfilment gives infinite bliss. In this composition Sant Tukaram Maharaj talks about this simple and spontaneous state of being of the One who has attained Self Realisation. He says,
The Self Realised soul leads a life of detachment and dispassion. He lives in the world like the lotus to which mire(swampy, muddy ground) does not adhere, but from which it gets its nourishment. Pleasures and pains pass like ripples over the surface while the mighty deep underneath remains unruffled. Peace being hallmark of this state, all running about and all feverish pursuits cease. ' सहज ' being state of freedom, it betokens (indicates) freedom from desire, from conflict and from illusion.Though One is liberated from cramping influence of social compulsions, he does not become a fugitive from social responsibility.
Summing up Sant Tukaram Maharaj says that ' सहज ' spells awareness of the great vital harmony within as One gets attuned to the inner rhythm of being. It is a creative joy of highest order, not ephemeral like enjoyment from sense objects, but it is an abiding state of undiminishing bliss.
' सहज ' signifies a transcendent state, one beyond the habitual levels of consciousness and beyond the duality of this worldly illusion. "

II श्रीराम जय राम जय जय राम II

II श्रीसदगुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

पाठेळ करिता न सहावे वारा I
सहिलिया ढोरा गोणी चाले II
आपणां आपण हेचि कसवटी I
हर्षीमर्ष पोटी विरो द्यावे II
नवनीत तोंवरी कड़कड़ी लोणी I
निश्चळ होउनि राहे मग II
तुका म्हणे जरी जगे टाकी घाया I
त्याच्या पडे पायां जन मग II

It is said that
" Tolerance is the homage which the finite mind pays to the inexhaustability of the infinite. "
We cannot choose our external circumstances, but we can always choose our response to them. If One rejects the sense of injury then the injury itself disappears. In this composition Sant Tukaram Maharaj elucidates Stoicism as a requisite virtue on the journey of Self Realisation. He says,
Stoicism is endurance of hardship without complaint. The basic philosophy of stoicism is that you have nothing real external to your consciousness, that the only thing real is in fact your consciousness. In a way stoicism inculcates a sense of nonduality from within, slowly but steadily. Illustrating with meaningful analogies, Sant Tukaram Maharaj says,
An untamed foal (young horse) detests proximity of men while it is trained to carry load on its back. Over the time, being resigned by domestication, it becomes stoic to carry heavy loads on its back. The journey of Self Realisation is all about conditioning of mind so that it remains unruffled by happenings in our life, good or bad.
In another analogy Sant Tukaram Maharaj says that while making a Ghee, there is crackling sound when the butter boils. One needs to simmer the butter till it clarifies .The Ghee is done when the crackling subsides and most of the moisture has been cooked away. The pure golden yellow Ghee emerges when the butter is clarified. Just like Ghee, the seeker of Supreme Self must subject Self to the tests of living by inculcating stoicism from within. In a way the seeker must not beg for stilling of his pain but seek the heart to conquer it. It is but another way to say that bearing trials with a calm mind is to rob the misfortune of its strength and burden.
In the end Sant Tukaram Maharaj says that Becoming One with Supreme Consciousness is a journey of moulding Self by inculcating the virtues of patience and tolerance from within ."

II श्रीराम जय राम जय जय राम II

II श्रीसदगुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

धन मेळवूनि कोटी I
सवे नयें रे लंगोटी II
पाने खाशील उदंड I
अंती जासी सुकल्या तोंड II
पलंग न्याहाल्या सुपती I
शेवटी गोवऱ्या सांगाती II
तुका म्हणे राम I
एक विसरता श्रम II

In the frail and perishable body that Divine hosts, lies the seed of immortality which one day must germinate. The body is nothing but a screen to shield and partially reveal the light that glows within. It is the finest asset we human beings have to make this rarest of rare human birth fruitful .A healthy mind indwells in a healthy body, as only from the heart can One touch the sky, attain Self Realisation. The human body is  like a flute. Just like a breath flowing across it's holes creates a melody so is the Supreme Essence in its awakening, transcends One from Body Consciousness to Supreme Consciousness. Hence One must make a conscious effort to make use of this rarest of rare but certainly perishable human body as an instrument to attain the highest, the Self Realisation.
In this composition Sant Tukaram Maharaj talks about this thought. He says,
We, human beings cognize the physical world around us through five sense organs of perception. Each of these senses is related to the five subtle elements, Ether, Air, Fire, Water and Earth of which this body is made of. The desire is sense of longing for something. If One yearns material pursuits then the Sense and Desires become the foremost and deepest mental hindrance as One gets trapped forever in their deathly clutches. Hence Sant Tukaram Maharaj says that One must remind Self of the bitter truth that we brought nothing in this world and we cannot take anything out of the world. Even the body One Is born with is reduced to ashes when One parts from life. Every material wealth born out of sense desires will perish with the body in the end. Illustrating with beautiful analogies he says,
One lives a Colourful life, but in the end when vitality ceases, the lifeless body is nothing but the Black and White truth of what life is all about.
While enjoying comfort of warm bed, One forgets that when this fleeting existence will be over, he will be in the proximity of only funeral pyre and nothing else.
SummIng up Sant Tukaram Maharaj earnestly imlores to inculcate from within, the incessant recital of Holy Ram Nam as it cultivates a sense of detachment from within which is so vital on the journey to Self Realisation, the Eternal Abode of the Supreme Lord Shri Ram. "

II श्रीराम जय राम जय जय राम II

II श्रीसदगुरुचरणर्पणमस्तु II

II श्रीराम जय राम जय जय राम II

ओले मूळ भेदी खड़काचे अंग I
अभ्यासासी सांग कार्यसिद्धि II
नव्हे ऐसे काही नाही अवघड I
नाही कईवाड तेचि वरि II
दोरे चिरा कापें पडिला कांचणी I
अभ्यासे सेवनी विष पड़े II
तुका म्हणे कैचा बैसण्यासी ठाव I
जठरी बाळा वाव एकाएकी II

It is said that
" Be not afraid of going slowly, be afraid only of standing still."
The Self Realisation is a slow but steady process of maturing of the personality to accept it's own evanescence and hence to allow space for the True Self to reveal itself. It is the process of evaluating and analysing Oneself on the touchstone of Name Worship of Supreme Lord Shri Ram which if practiced pierces into Self and cleanses it from within. Once purified, the mind helps in ushering in Eternal Oneness of Supreme Consciousness. Thus One gets attuned to the Formless Supreme Essence through Self Realisation. It is the process of Becoming One with Supreme Consciousness. In this composition Sant Tukaram Maharaj says that seeking Supreme Self is process of unlearning of fear and the acceptance of love back into our hearts by practicing recital of Holy Ram Nam incessantly and patiently, as Patience is always a companion of Wisdom.
Illustrating with beautiful analogies he says,
What goes inside of us is like the roots of a tree. The roots run deep, sometimes break the rocks, to give strength and beauty to the tree. Similarly as the journey of Self Realisation unfolds, the seeker feels the Divine virtues springing in him from within, as the true beauty lies in the purity of heart.
Nothing is impossible for a firm resolve of a determined Soul if One believes in it.
Sant Tukaram Maharaj says that this is just like a rope can cut a big rock by mere friction or One can even digest a poison by becoming habitual to it. He says everything depends upon conditioning of our mind. And hence the process of Self Realisation is nothing but conditioning of our Consciousness to seek the Supreme Consciousness.
In another beautiful analogy Sant Tukaram Maharaj says initially there is not enough space in the womb of mother to accommodate a nine month old baby. But as the time goes by, things get conditioned and the baby fills a place in the mother's heart as if she never knew it was empty. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

देवाचे घरी देवे केली चोरी I
देवे देव नागवुनि केला भिकारी II
धावणिया  धावा धावणिया धावा I
मागचि नाही जावे कवणिया गावा II
सवेचि होता चोर धरिचिया धरी I
अवघे केले वाटोळे फावलियावरी II
तुका म्हणे येथे कोणीच नाही I
नागवले कोण गेले कोणाचे काई II

It is said that
" Dirty hands, feet and body can be washed clean with water. Soiled clothes washed clean with soap. But when the mind becomes dark with sin, the Divine Love alone can restore it to purity. "
When the mind becomes clear and the heart becomes pure, the Self is realised and those who know it enjoy the Eternity. The Self Realisation is all about understanding that we are not the body but the Divine flame which glows eternally within. However man blinded by his ignorance and conditioned consciousness delves deep in material pursuits which inhibit his turning inward. This culminates only in sufferings and delusions.
The Self Realised Soul is not affected by passion or anger, leisure or pain, honour and dishonour. He has become One with Supreme Consciousness. In this composition Sant Tukaram Maharaj talks about the state of Self Realisation. Illustrating with beautiful analogy he says,
The Supreme Lord indwells the body. As the journey of Self Realisation unfolds, the piousness and righteousness blooms from within simultaneously diminishing the influence of ignorance and all such evil traits. Sant Tukaram Maharaj says that this is as if the Supreme Lord steals these vices from within and helps the seeker to transcend from body consciousness to Supreme Consciousness, the state of  Eternal Purity.
The Supreme Divine manifets itself sometimes as a body consciousness and sometimes as Supreme Consciousness. And hence Sant Tukaram Maharaj says that God steals Himself to make Him a beggar.
Summing up Sant Tukaram Maharaj says that as such there is One and only One Supreme Essence which manifests in different forms, Sometimes as Body Consciousness and sometimes as Supreme Consciousness, just like the evil and piousness are the manifestations of One and only One Supreme Lord Divine.
The Self Realisation is the state of non duality which is the perfect blending of every form of Consciousness into the Supreme Essence which is Eternal and Omnipresent. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II