II श्रीराम जय राम जय जय राम II

सर्व सुखाचिया आशा जन्म गेला I
क्षण एक मुक्ती यत्न नाही केला I
हिंडता दिशा शीण पावला I
माया वेष्ठिला जीव माझा II
माझे स्वहित नेणती कोणी I
काहीच न करिता मजवांचूनी I
सज्जन तव सुखमांडणी I
नेणती कोणी आदि अंत II
काय सांगो गर्भीची यातना I
मज भोगिता नारायणा I
मांस मळमूत् जाणा I
तुज क्षणक्षणा ध्यात असे II
मज चालतां प्रयाण काळी I
असता न दिसती जवळी I
मृत्तिके मृत्तिका कवळी I
एकले मेंळी संचिताचे II
आता मज ऐसे करी गा देवा I
काही घड़े तुझी चरणसेवा I
तुका विनवितसे केशवा I
चालवी दावा संसारे II

" सुख "  is a pleasure derived from senses. The sensual experience has inherent incompleteness embedded in it and hence happiness derived from satisfaction of senses is also incomplete. Our True Self is nothing but God Consciousness and we forget this reality due to ignorance. Identifying God Consciousness with the body-mind-intellect trio enslaves One to the wheel of suffering arising from painful rotation of deaths and rebirths. In this composition Sant Tukaram Maharaj  says that man's life span is being diminished by each passing moment and breath and hence One must not waste them in frivolous pursuits. One must attain Enlightenment while living in this body.
Sant Tukaram Maharaj says, so long we take refuge in the instinctive or worldly mind, we suffer. Rooted in false ego sense, all sensual desires are meant for prolongation of life in the body, improving bodily health, amassing wealth and indulging in worldly pleasures. It is the mind bewildered by worldly illusions that craves material gains and fears any loss. This is the real suffering. Every material joy is a suffering in disguise.
Sant Tukaram Maharaj says that in our birth process, the entry into the womb for the subtle body is a journey from the known of subtle world to the unknown, the world of womb. As the womb is a completely unknown situation to subtle body, it experiences varying degrees of fear.
Sant Tukaram Maharaj says,
The suffering of being in the womb is stifled by unbearable smells and impurities, totally confined in utter darkness. Staying in womb is like being in hell because One has to put up with great suffering while the body remains totally constricted. Placed within the amnion and covered outside by intestines, the child suffers terrible agony because of his tenderness.
The child in the womb praying out of bewilderment and repentance, realises that he is neither independent nor supreme. He seeks shelter from the Divine Lord, perceiving that the Lord in his heart is the Supreme Master and he is His subordinate. The child realises that he has been reduced to this abominal condition because of his forgetfulness of God. He wants to get out, but he understands that he can do so only by the mercy of the Divine Lord, and thus he seeks His blessings.
Sant Tukaram Maharaj says,
At the door of death, One is all alone, devoid of all his bodily attachments and relatives. The Time eats away the perishable, frail and weak human body bit by bit. It dissolves slowly and steadily into the very elements from which it had come. Sant Tukaram Maharaj illustrates this with a beautiful analogy. He says, the bodily soil becomes One with earth and the endless cycle of suffering continues reflecting the accumulated deeds of previous births. In other words, that which dies with the death of the body is the " I am the body " idea. The vicious cycle of sufferings is on its way shortly as soon as it assumes another Body Consciousness taking new birth.
Summing up Sant Tukaram Maharaj says that devotion to the  Holy Ram Nam is nothing but devotion to His Lotus Feet.  All passions and all delights take to their heels once you get to His Lotus Feet.
Refuge at the feet of Master takes One to the desirelessness. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

तांबियाचे नाणे न चले खऱ्या मोले I
जरी हिंडविले देशोदेशी II
करणीचे काही न मने सज्जना I
यावे लागे मना वृद्धाचिया II
हिरियासारिखा दिसे शिरगोळा I
पारखी ते डोळां न पाहती II
देऊनिया भिंग कमाविले मोती I
पारखिया हाती घेतां न ये II
तुका म्हणे काय नटोनिया व्यर्थ I
आपुले हे चित्त आपणा ग्वाही II

" It is said that," All that glitters is not gold. "
In this composition Sant Tukaram  Maharaj says, beauty, appearances and all its glamour are not what defines someone or something. He says,
In the world of precious metals, silver holds intrinsically more value than copper and hence it is obvious that copper coins though freely circulated across countries, are still considered inferior to more valuable silver coins. Similarly the Spiritually Wise with their sense of discrimination know the real worth of Trueness of their Self within as against to mere outward appearances which may be deceptive.
Illustrating with beautiful analogy Sant Tukaram Maharaj says, though the pebbles in the river bed shine like diamonds, the gem stone expert gives least heed to them knowing their worthlessness.
In another analogy he says, the cheapness of pearls artificially made of glass is so obvious that they are utterly valueless to their expert.
Summing up Sant Tukaram Maharaj says that  the journey of Self Realisation is all about identifying the true purpose of this rarest of rare human birth by realizing the Infinite Silence within you, because you are that which sees all this in the Play of Consciousness. The Silent Witness.
He says, be still and know that YOU are that. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

रात्री दिवस आम्हां युद्धाचा प्रसंग I
अंतर्बाह्य जग आणि मन II
जीवाही आगोज पड़ती आघात I
येऊनिया नित्य नित्य वारुं II
तुका म्हणे तुझ्या नामाचिया बळे I
अवघियांचे काळे केले तोंड II

" In this composition Sant Tukaram Maharaj sees himself as a warrior on the battle ground of mind laden with worldly desires. He says,
Desire being the mode of the emotive mind possesses a power of externalising the mind. The Thought-Fire is kept up by the Desire-Fuel. If you withdraw the supply of fuel, the fire will be withdrawn into its womb.
Sant Tukaram Maharaj says that desire, thought and arrogance form one vicious cycle. They are the three corner stones of the edifice of mind. Sin begins as a thought and destroys peace.
Just as heat is inseparable from fire, the tossing of mind is inseparable from the mind. The fluctuating mind alone creates the universe. The lurking under currents of subtle, hidden desires may surface suddenly if One is not vigilant and cautious and may bring about the downfall eventually.
Sant Tukaram Maharaj says that a counter desire, a desire for God only can destroy all other worldly desires. This is the way to put down vicious desires by virtuous desires. Non desire is itself Pure Supreme Bliss. Such a bliss is generated only through one's conscious efforts.
Summing up Sant Tukaram Maharaj says that One needs to be free from the grip of crocodile of desires without getting disheartened under trials because desireless man is the richest man in the world. It is by drinking the Water of Life which is incessant recital of Holy Ram Nam, the mind goes still and becomes fearless."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम Ii

नाही पाक होता उफराटे चाली I
बोलिली ते केली व्हावी नीत II
नाही मानु येत वांजटाचे बोल I
कोरडेची फ़ोल चवी नाही II
तरुवरा आधी कोठे आहे फळ I
चावटा बरळ म्हणा त्यासी II
तुका म्हणे किती टकली तांतड़ी I
गव्ही नाही गोडी मांडे पुऱ्या II

It is said that,
" When you commit to the process, never giving up, overcoming setbacks and obstacles, a powerful metamorphosis happens. You literally transform in the process."
In this composition Sant Tukaram Maharaj talks about people who just want the prize without realizing how valuable and powerful the transformation is, which is only possible from taking the hard way around. He says, Self Realisation is a process in which, even if man fails again and again to accomplish his purpose, the strength of character gained is the measure of his true happiness. There is only one way to move on the path of Self Discovery and it is " Embrace the process."
Illustrating with beautiful analogies, Sant Tukaram Maharaj says,
Just like cooking rice is more than just taking an uncooked rice in a pot, unless One nurtures good faith from deep within, his words will not have a touch of affection.
In another analogy he says, a tree yields fruits as long as you are watering it and so is Liberation which will not happen unless One makes a conscious effort to transcend beyond the Body Consciousness. Mindless babbling of Spirituality is but an aimless wandering.
Sant Tukaram Maharaj says that wheat being the main ingredient of many delicacies, One must follow the process of their making with diligence to make them tasty. Serving wheat grains will serve no purpose.
Summing up Sant Tukaram Maharaj says,
Most people never even give themselves a chance. They don't fail to succeed, rather they fail to even make an effort to succeed. The journey of Self Realisation is all about knocking persistently and endlessly so that eventually the Door to our True Self will open."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

पावलो हा देह काकतालीन्याये I
न घड़े उपाये घडो आले II
आता माझी खंडी देहदेहांतरे I
अभय दातारे देऊनिया II
अंधळ्याचे पायी धनाची चरवी I
अघटित तेवी घडो आले II
तुका म्हणे योग घडला बरवा I
आता कास देवा न सोडी मी II

" It is said that relation between action and it's reward is such that we assume that cause produces an effect. It may be mathematically correct, but which Cause produces what Effect is not so easy to determine. A well known simile " Kak - Tali - Nyaya " (कावळा बसायला आणि फांदी तूटायला) says that when a crow is perched on a Palmyra Tree and a Palmyra Fruit falls down, it seems that alighting Crow is the Cause and falling of fruit is the effect. However this need not be. The two can be unconnected. We make mistake only because one event follows another in time. In other words there is an ocean of causes and an ocean of results. It is practically impossible to find a Direct Cause-Effect relationship between things. In this composition Sant Tukaram Maharaj illustrates with the analogy of " Kak - Tali - Nyaya " that it is unfathomable for our small intellect to comprehend how and why we are born in this rarest of rare human birth, the only gateway to Self Realisation. He says,
There are countless souls awaiting the opportunity for a human birth. Yet very few get it. Being born as human, there are two ways to live the life, either to grow old or to grow up. Growing old is to live in bondage and let the body wither away in an endless cycle of repeated sufferings while Growing up is synonymous with becoming One with God Consciousness by seeking intuitive understanding and Spiritual Wisdom. Both are in our hands.To be born as human is one thing, but to aspire for liberation by making a conscious effort in this rare human birth is entirely a different thing. There were births and deaths in the past, there will be births and deaths in future, until Self Realisation is attained. And hence Sant Tukaram Maharaj implores the Divine Lord to award him only a human birth, as it is only in this rare human birth, One can train his Self to transcend to Higher Self, tha Abode of Supreme Bliss.
Illustrating with beautiful analogy Sant Tukaram Maharaj says, the rarest of rare human birth is just like a blind man stumbling across a coffer of immense wealth accidentally.
Summing up Sant Tukaram Maharaj says,
Blessed is the One who realises that he came alone in this world and will depart alone from this world. None will help except what he does here in this life. A perfect confluence of rare human birth and an aspiration for Liberation is the unique blend to seek the Supreme Divine, the Lord of All. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

जे जे व्हावे संकल्प I
तेचि पुण्य होय पाप II
कारण ते मनापासी I
मेळविल्या मिळे रसी II
सांडी मांडी हाली चाली I
राहे तरी भली बोली II
तुका म्हणे सार I
नाव जीवनाचे सागर II

It is said that
" Even a railway engine is sent to the engine-shed for rest when the wheels become overhot. But, this mysterious mind with its thought currents originating from impressions of mind imbedded with latent subtle desires (वासना) flow incessantly towards the objects both in waking state and dream without a moment's rest. The expansion of this mind alone is Sankalpa (संकल्प) and Sankalpa, through its power of differentiation, generates this universe. "
The mind of Spiritually amateur vacillates through Sankalpas while a Spiritually Awakened is free from them as they enjoy Supreme Bliss in their state of Self Realisation.
In this composition Sant Tukaram Maharaj elucidates this thought. He says,
One becomes subject to bondage through the Sankalpas and latent subtle desires like a silk-worm in a cocoon. The mind assumes the form of anything it contemplates. One may subject to rigors of penance for myriad of years, but will be able to reach the stainless Liberation (मोक्ष) only through the firm path of annihilation of Sankalpas of the mind.
Summing up Sant Tukaram Maharaj says that just like sea water even if stored in any container will be still sea water and nothing else, every castle, every statue, every painting and in short everything had its birth first in the mind of the One who formed it, before it received it's material expression or embodiment. At the root of any action, be it physical, verbal or mental, is the mind. It is the wall that stands between we and God. Sant Tukaram Maharaj says, pull the wall down through devotion and you will come face to face with God. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

मागे बहुत जाले खेळ I
आता बळ वोसरले II
हालों न ये चालो आता I
घट रिता पोकळ II
भाजल्याची दिसे घडी I
पट ओढ़ी न साहे II
तुका म्हणे पाहतां घड़ी I
जगा जोड़ी अंगारा II

It is said that
" The state of annihilated mind means the cessation of mental activities or fugitive thoughts that give place to the enduring Natural Poise free from worldly distractions. When this state remains constantly unshaken, it becomes One's, Simple State of Being."
In this composition Sant Tukaram Maharaj talks about this state of Intuitive Poise. He says,
One who enjoys this state of Intuitive Wisdom is absorbed in Self within and detached from the emotional attachment to the worldliness while still living in the midst of the material world.
Such a Living Liberated Soul observes the play of life through a prism of the Pure Consciousness, without any desires, prejudices and agitations of the mind. Transcending beyond the triple trap of the Cosmic Charmer Maya and it's three material qualities Satva Raja and Tama, he has detached from mundane Body Consciousness. Since there is no false ego in this state, there are no bodily or mental distractions.
Sant Tukaram Maharaj says that Liberation is not an after death phenomenon but it must be achieved and demonstrated " here " and " now " while still alive.
Illustrating with beautiful analogy Sant Tukaram Maharaj says, the border of the burnt folded cloth is clearly visible but as soon as One tries to unfold the burnt cloth, there are only ashes. In the similar way the Living Liberated Soul has transcended beyond the false ego sense and attained perfect liberation while living. The cloth burnt to ashes is nothing but dissolving of the instinctive worldly mind, thus reducing to ashes the false ego sense. The visible border of the folded cloth  is the Natural State Of Being of the Living Liberated Soul having attained the Self Realisation.
Summing up Sant Tukaram Maharaj says that this state of Living Liberated Soul of Spontaneous State Of Being is our mooring which we have lost and consequently we have gone astray. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

ढेकणासी बाज गड I
उत्तरचढ़ केवढी II
होता तैसा कळो भाव I
आला वाव अंतरींचा II
बोरामध्ये वसे अळी I
अठोळीच भोंवती II
पोटासाठी वेंची चणे I
राजा म्हणे तोंडे मी II
बेडकाने चिखल खावा I
काय ठावा सागर II
तुका म्हणे तैसे आहे I
काय पाहे त्यात ते II

It is said that
" This material world is like a potter's wheel. It looks like stand still, though it revolves at tremendous speed. Just so, to the body conscious person this world appears to be stable, though in fact it is ever changing. "
It is impossible to comprehend the Infinite God with Finite Body Consciousness because Finite body centric thinking can at the most apprehend Him.
Consciousness and Substance are the two primal suspects of Being. To identify only with one or other is to assume a stance in the world which is incomplete, unfulfilled.
In this composition Sant Tukaram Maharaj talks about the Body Consciousness which is nothing but the delusion of sense enjoyment. However more One enjoys, the more he will suffer. With the rise of the false ego comes the mistake of identifying the Infinite Self within with the finite form of the body.
Exemplifying with beautiful analogies Sant Tukaram Maharaj says,
Just like the bed bugs in their limited vision find their journey of climbing a bed analogous to visiting a huge Fort, it is impossible for One to grasp his linking with the God Consciousness while lost in the pitch darkness of Body Consciousness.
In another analogy he says,
For a tiny worm spiralled around its seed, the Ber Fruit is nothing but a Cosmos in itself. Similar One who holds " I am the body " idea firmly, the whole world revolves around doing everything possible for sense gratification and nothing else.
Sant Tukaram Maharaj says that One clouded by veil of ignorance is absorbed in his self praise and his king like demeneor is indicative of his dominant Body Consciousness.
Last but not the least, just like a Frog for whom his pond is the world entire, One in his mental stubbornness ends up wasting life in all sorts of unmeaning rituals, lip worship and decorating his perishable body.
Summing up Sant Tukaram Maharaj says that Becoming Liberated means annihilation of the Body Consciousness, as it can easily abandoned by those who have ascended themselves to the mode of Goodness or Purity within. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सर्प भुलोन गुंतला नादा I
गारूडिये फांदा घातलासे I
हिंडवुनि पोट भरी दारोदारी I
कोंडूनि पेटारी असे रया II
तैसी परी मज झाली पांडुरंगा I
गुंतलो तो मी गा सोडवी आतां I
माझे मज काही न चलेसे झाले I
कृपा हे तुज न करिता II
आमिसे मीन लावियला गळी I
भक्ष तो गिळी म्हणउनिया I
काढूनि बाहेरी प्राण घेऊ पाहे I
तेथे बापमाये कवण तया II
पक्षी पिलया पातले आशा I
देखोनिया फांसा गुंति बळे I
मरण नेणे सायासे धावोनि वोरसे I
जीवित्वा नाश झाली बाळे II
गोडपणे मासी गुंतली लिगाडी I
सांपडे फड़फडी अधिकाधिक I
तुका म्हणे प्राण घेतला आशा I
पंढरीनिवासा धांव घाली II

It is said that
" Desires are wounds of the soul. It is only by killing desires One can link with the Truth. "
In this composition Sant Tukaram Maharaj talks about Greedy Desire, a bottomless pit which exhausts One in an endless effort to satisfy the need without ever reaching satisfaction. Illustrating with beautiful analogies he says,
Just like a Snake Charmer, who coax  their snakes to dance and sway to the music they play on their flutes, One enticed in the charm of Maya, the mistress of illusion is shrouded into veil of ignorance of his True Nature. Sant Tukaram Maharaj says that a conscious awareness of the Divine Lord is the only way to be free from tentacles of the unending  desires which enslave us to worldly enticements.
In another analogy he says, just like a fish lured by a fisherman swallows the bait, One is ensnared by worldly desires and their attachments so much so that there is no way out of this vicious circle.
In another analogy Sant Tukaram Maharaj says,
A Fowler sets the snare and lies in the wait for his prey, the baby birds in their nest. When the parent birds return from their search of food, they find their little ones struggling to escape the snare. To rescue them from captivity, the parent birds dive into their own death trap. Just like the parent birds, we the mortals are trapped forever in this trap of worldly living where survival itself is the biggest bait and unless One makes a conscious effort, there is no way out of this endless sufferings of deaths and rebirths.
In another analogy Sant Tukaram Maharaj says,
A housefly is tempted by the sweetness of semi-solid jaggery but gets stuck to it by its stickiness. In a frantic effort of its fluttering wings it sinks deeper into the jaggery thus making it impossible to be free from it. Similarly we are haunted by the worldly enticements to the extent that sinking deep into them makes it impossible for us to detach from them and we thus become prisoners of worldly desires as well as of ourselves.
Summing up Sant Tukaram Maharaj says that desires never rests by their enjoyments, as fire surely increases as the more butter is offered to it. He earnest urges the Divine Lord Pandurang to rescue him from the clutches of desires, because as long as greed is stronger than compassion, there will always be suffering. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

घोंगडियांची एकी राशी I
त्याचपाशी तेहीं होते II
माझियाचा मान दावा I
केला गोवा उगवू द्या II
व्हावे ऐसे निसंतान I
घेईन आण तुजपाशी II
तुका म्हणे लहान मोठा I
सांडा ताठा हा देवा II

It is said that
" The false concept of " I am the body " arises when the Cosmic Spirit due to Self - forgetfulness views itself as the object of perception. In this composition Sant Tukaram Maharaj talks about " I am the body " idea which is so catastrophic, for it blinds us completely to our True Nature. He says,
" I am the body " idea is the first misapprehension projected by Maya, the Cosmic Charmer, the non apprehension of reality.
Sant Tukaram Maharaj says that this bodily cloak is nothing but a " Quilt " made of the five basic elements that abound in nature. Our brooding over the objects of the senses, the offsprings of Body Consciousness, causes attachment from which lust or craving manifest. The conditioned mind constantly seeks sense gratification. Sant Tukaram Maharaj urges the Divine Lord to help him evade this honey trap of senses. In other words he implores the Lord to show him the way to make this body field to become barren of its progeny of senses and their gratifications.
Summing up Sant Tukaram Maharaj says that false ego associated with Body Consciousness or " Bodily Quilt " is the foremost evil, and all beings in this world are afflicted with this evil. It is man's paramount duty to understand his bondage of senses born out of " I am the body " idea and reclaim himself from this state of objects and sense slavery. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

साहोनिया टाकी घाये I
पाषाण देवचि झाला पाहे II
तया रीती दृढ़ मन I
करी साधाया कारण II
बाण शस्त्र साहोनी गोळी I
शूरा ठाव उंच स्थळी II
तुका म्हणे सती I
अन्न देखे ज्या रीती II

It is said that
"An individual who can tolerate the onslaught of pleasant and unpleasant experiences is the best among men, eligible for Spiritual Liberation or Self Realisation."
In this composition Sant Tukaram Maharaj talks about tolerance, inculcating which One enhances his capacity to endure pain or hardship and withstand adversity and stress with poise. He says,
The noble virtue of tolerance also translates as forgiveness, so essential for contemplation and meditation. When One pursues the path of truth, there will be plenty of insults and dishonour from others. But the way out is neither intolerance nor surrender but to accept and tolerate even the most untoward circumstances.
Illustrating with beautiful analogies Sant Tukaram Maharaj says that the stone is cut to make an idol of God. Cutting the Stone is just like thinning of false ego sense to make room for noble qualities which help to conquer selfishness and sufferings in our lives. Just like brave men rejoice in adversity and brave soldiers triumph in war or a woman who accompanies her husband bravely on the funeral pyre are but the few examples of a true valour where hardships prepare ordinary people for an extraordinary destiny.
SummIng up Sant Tukaram Maharaj says that true detachment that leads to Liberation follows from observation and analysis of One's own life. The journey of Self Realisation is all about developing control over One's mind, for only a mind through meditation and contemplation can intuit the Supreme Bliss of the Pure Being indwelling within. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

हा रे आलो कोणी म्हणे बुडतिया I
तेणे किती तया बळ चढ़े II
तुम्ही तव भार घेतला सकळ I
आश्वासिले बाळ अभयकरे II
भुकेलिया आस दाविता निर्धार I
किती होय धीर समाधान II
तुका म्हणे दिली चिंतामणीसाठी I
उचित कांचवटी दंडवत II

" It is said that " the Spiritually Wise is the repository of only good qualities. Hence only goodness prevails in his vicinage. Those who follow his footsteps become fertile fields in which good virtues and noble thoughts flourish. In other words the Spiritually Awakened Soul makes One realise that man himself is the architect of his own destiny. "
In this composition Sant Tukaram Maharaj insists One to keep the company of such Pure Soul, to be showered by Divine Love emanating from him incesssantly. He says,
The aroma of Sandalwood is so divine that the lowly tree growing in its vicinity also absorbs its fragrance. Similarly in association with the Spirituality Awakened Soul, a lowly conditioned individual is raised beyond Body Consciousness into the Divine Consciousness. In His Holy company, One finds the energy, understanding and persistence to liberate himself from the false ego sense which clouds his judgement.
Illustrating with beautiful analogy Sant Tukaram Maharaj says that just like few words of saviour help the drowning man to hold his resolve, entrusting the spiritual journey in the hands of the Spiritual Master gives One the conviction that he is in safe hands.
In another analogy Sant Tukaram Maharaj says that just like a promise of catering food to the hungry man makes a miracle of inculcating instant contentment in him, the mere thought of being with the Spiritually Wise instills confidence in the seeker on his journey to Self Realisation.
Summing up Sant Tukaram Maharaj says that he remains indebted forever to such Godly Beings for steering the seeker to his True Source. He says it is impossible to comprehend the great service the Spiritually Awakened Soul does to the mankind. He bows to them with reverence and says that his any words of gratitude will be as inadequate as offering a crystal of glass in exchange of a precious stone. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

असे नांदतु हा हरी सर्वजीवी I
असे व्यापूनी अग्नि काष्ठात तेवी I
घटी बिंबले बिंब हे ठायि ठायी I
तया संगती नासु हा त्यासि नाही II
तन वाटिता क्षीर हे होत नाही I
पशू भक्षिता पालटे तेचि देही I
तया वर्म तो जाणता एक आहे I
असे व्यापक व्यापुनी अंतर्बाहे II
फळ कर्दळी सेवटी येत आहे I
असे शोधिता पोकळीमाजि काये I
धीर नाही ते बाउगे धीग झाले I
फळ पुष्प ना यत्न ते व्यर्थ गेले II
असे नाम ते दर्पणे सिद्ध केले I
असे बिंब ते या मळाआड़ ठेले I
कसे शुद्ध नाही दिसे माजि रूप I
नका वाढवू सीण हा पुण्यपाप II
करा वर्म ठावे नका सोंग वायां I
तुका विनवितो पडो काय पायां I
त्यजी पुत्र दारा धन वासना हे I
मग उरलें शेवटी काय पाहे II

It is said that
" Behind all multiplicity of this manifold universe, the One Supreme Reality persists in its splendour. "
In this composition Sant Tukaram Maharaj talks about this One Supreme Essence that runs in and through all as the Changeless in Changing Phenomenon. He says,
This All Pervading Eternal Essence is Unmanifest or Formless (निर्गुण) just like fire indwells wood.
The image of Sun reflects in multitude of pots filled with water. The reflections are many, but each of them reflect the same Sun. Just like Sun remains untouched even after the pots are destroyed, so is the Eternal Consciousness. All forms emerge out of it, remain sustained by it and ultimately merge back into this Timeless Supreme Reality.
Sant Tukaram Maharaj says that we live in the universe of purpose and not one of Caprice.(whim or impulse). It's an orderly universe and not an accidental one. It's movements are measured, it's events are plotted and its creatures develop towards a well defined goal. Illustrating this with a beautiful analogy Sant Tukaram Maharaj says,
No matter what, One cannot produce milk by mere grinding the grass. However a cow grazing the grass converts it's food into milk for its young. Similarly there is an invisible mechanism within the universe directed by Divine Order. Everything around us and every event that happens to us is an expression of God's Will.
Sant Tukaram Maharaj says,
Be it a creature or plant, it seeks expression for those attributes of which it's form is both symbol and meaning. In other words a banana tree bears only bananas and nothing else. He says,
Self Realisation is a very slow process and One needs to wait patiently for the metal to be ready for makers hands. This is just like untimely plucking a banana before it is ripened naturally, where all the effort of painstakingly nurturing it over a period of time goes in vain.
Sant Tukaram Maharaj says that a reflection in the mirror creates a sense of duality, when in reality Self is distinctly Homogeneous Oneness. Similarly the Limited Body Consciousness compels One to see the Formless Divine manifest as having a Finite Form.
Summing up Sant Tukaram Maharaj says that the " Cause "  is no different than its " Effect ". Therefore to be truly happy, we must seek the Divine Essence within. If we can do that, the Eternal Happiness will simultaneously reflect itself in us, because we are nothing but His True Image. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

वोणव्या सोकरी I
सेत खादले पाखरी II
तैसा खाऊ नको दगा I
निदसुरा राहुनी जागा II
चोरासवे वाट I
चालोनि केले तळपट II
डोळे झाकुनी राती I
कूपी पड़े दिवसा ज्योती II
पोसी वांझ गाय I
तेथे कैंची दूध साय II
फुटकी सांगड़ी I
तुका म्हणे न पवे थड़ी II

It is said that "Seeking pleasures of life is nothing but collecting mere shells at the seashore of life. "
In this composition Sant Tukaram Maharaj talks about the way we pass life contemplating on "things " that are "worthless". He says, the world we inhabit is an illusory castle in air.The rare and precious human birth is like a jewel meant only for contemplation on the jewel of the Holy Ram Nam.While we are busy collecting our possessions, the jewel of life slips out of our hands. And hence Sant Tukaram Maharaj reminds us to make this precious opportunity of human birth fuitful to seek the Supreme Self and not to waste it in collecting mere shells.
Illustrating with beautiful analogy he says just like a lack of vigilance may cost dearly to the farmer as the birds feast on crops in his field, we tend to forget the evanescence of human life and get immersed in the worldly affairs and hence fail to pursue the ultimate goal of this precious human birth, the Self Realisation.
Sant Tukaram Maharaj says, in the fleeting delight of materialistic mentality, One gets carried away by worldly acclaim. Attachments cloud our sense of discrimination. Only the reflective mind with the subtle sense of discrimination (विवेक बुद्धी) helps us to know the difference between Truth and Falsehood.
Sant Tukaram Maharaj says that fostering an infertile cow is like remaining attached to bodily attachments and obsessions and hence to miss the rare opportunity of this human birth, to understand something deeper, far significant and superior.
Summing up Sant Tukaram Maharaj says that just like a flawless boat cruises safely, the ocean of repeated sufferings can be transcended by a subtle boat of Divine Name with the Spiritually Wise at its helm.
Last but not the least, Sant Tukaram Maharaj says that to reap the harvest of Farm of Name Worship, One must make a conscious effort to remain absorbed in the Holy Ram Nam, the fountainhead of Knowledge of the Absolute. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सेत करा रे फुकाचे I
नाम विठोबारायाचे II
नाही वेठी जेवा सारा I
जाहाती नाही म्हणियारा II
सरिक नाही दूसरा I
धनी सारा तुझा तू II
जप तप नांगरणी I
न लगे आटी दुनवणी II
कर्म कुळवणी I
लगे धर्म पाळी दोन्ही II
ज्ञानपाभारी तीफणी I
न लगे करावी पेरणी II
बीज न लगे संचिताचे I
पीक पिकले ठायींचे II
नाही यमाचे चोरटे I
विट्ठल पागोऱ्याच्या नेटे II
पीक न वजे हा भरवसा I
करी उद्योग तो पिसा II
सराई सर्व काळ I
वायां न वजे घटिकापळ II
प्रेम पिकले अपार I
नाही साठवावया थार II
ऐसिये जोड़ी जो चुकला I
तुका म्हणे धिग त्याला II

" In this composition Sant Tukaram Maharaj  sings glory of the Name Worship of Supreme Lord Vithoba. He illustrates it by using "Farm" as a metaphor for the "Name Worship of Divine Lord." He says,
This Farm of Name Worship is available free of cost to anyone who wishes to make this rarest of rare human births fruitful. Unlike the worldly farm, no taxes are levied on its yield, there is no supervision of anyone as well as there is no tyranny while tending the Farm of Name Worship. Sant Tukaram Maharaj says that Self is the lone owner of this Farm. One does not need to clear it of weeds or plough it with the labirynth of religious and ritualistic  paraphernalia. Since the Holy Divine Name holds a Wisdom of Supreme Self in its womb, the Farm of Name Worship is ever green and in full bloom forever. One does not need to sow seed of accumulated virtue to reap its harvest. The Name Worship of Supreme Lord Vithoba is like a sling used to keep at bay the predators of repeated births and deaths. Sant Tukaram Maharaj says that One can reap the harvest of Name Worship Farm Eternally forever. Only an insane will doubt it. Every moment spent, absorbed in the Name Worship of Divine Lord Vithoba is but the moment worth spent in this ephemeral life which dwindles with every passing moment.
The seed we need planting in the body field has to be the seed of Truth, which needs to be watered and nurtured by incessant recital of Holy Divine Name of Vithoba, the water of Truth.
When One plants the crop of the Divine Lord within the field of the body, and let it grow then within he enjoys the Lord's subtle essence and hence earns profit of Spiritual Awakening thereafter. Blessed is the One who enshrines Divine Name deep within, and seeks his devotion by meditation and contemplation. The incessant recital of Divine Name Vithoba instills peace from within and One feels elation of contentment even after being continued reciting it for a long time. However this is in contrast to the worldly farming where the doer grows weary of it over the time while his worldly hunger and thirst remain to be his companions forever.
Summing up Sant Tukaram Maharaj says that the limitless Divine Name Vithoba works its miracle, as it is all enveloping and all pervading Supreme Consciousness. What matters is the intensity of longing with which he is sought. However he strongly condemns the One who does not understand the paramount importance of Name Worship of Divine Lord in this rarest of rare human births, our only chance to fix an appointment with the Divine Lord Vithoba. "

II
श्रीराम जाट राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

कासयाने पूजा करू केशीराजा I
हाचि संदेह माझा फेड़ी आता II
उदके न्हाणू तरी स्वरूप  ते तुझे I
तेथे काय माझे वेंचे देवा II
गंधाचा सुगंध पुष्पाचा परिमळ I
तेथे मी दुर्बळ काय करू II
फळदाता तूच तांबोल अक्षता I
तरी काय अनंता वाहू तुज II
वाहू दक्षिणा तरी धातु नारायणा I
ब्रम्ह तेचि अन्न दूजे नाही II
गाता तो ओंकार टाळी नादेश्वर I
नाचावया थार नाही कोठे II
तुका म्हणे मज अवघे तुझे नाम I
धूप दीप रामकृष्णहरी II


It is said that "Eternal Essence expressing through matter is the manifested entity in each one of us. This Eternal Consciousness is the Self in all. All beings are in this Self, and Self is in all beings."
In this composition Sant Tukaram Maharaj talks of the sense of lacking he feels in his worship of the Divine Lord. Illustrating with beautiful analogies he says,
Futility of Sacred Bath of Divine Lord when He is water or futility of offering flowers and fragrances to Him when they are mere reflections of Him are same as offering of food to Him or offerings of metal of any kind beacuse He is One with them all. This sense of inadequacy makes him realise that as such nothing can be offered to God when He is everything.
Summing up Sant Tukaram Maharaj says that to seek the pursuit of Supreme Truth, One needs to break the bonds of material entanglements. The Knowledge of Supreme Self kindles in the bosom of only those who remain absorbed in the Holy Ram Nam, as it is One with the devotee and the Lord, for both are Secondless One. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सर्वस्वाचा त्याग तो सदा सोवळा I
न लिंपे विटाळा अग्नि जैसा II
सत्यवादी करी संसार सकळ I
अलिप्त कमळ जळी जैसे II
घड़े ज्या उपकार भूतांची ते दया I
आत्मस्थिति तया अंगी वसे II
न बोले गुणदोष नाइके जो कानी I
वर्तोनी तो जनी जनार्दन II
तुका म्हणे वर्म जाणितल्याविंण I
पावे करिता सीण सांडीमांडी II

In this composition Sant Tukaram Maharaj portrays a Self Realised Soul. He says,
Upon experiencing the Spiritual Awakening, One simply becomes witness to his life, without any trace of emotional entanglements. He accepts everything he undergoes as the Divine Will with equanimity of mind. He is like the water drops which do not adhere to the Lotus Leaf. Being open to everything, his mind remains detached from everything.
Sant Tukaram Maharaj says that living in the eternity of the "NOW" is the highest state of the conscious mind. The Self Realised Soul is so content from within that he accepts the life as it presents itself to him. Like the river water, he flows freely with the life, finding his ways around the "ups" and "downs" of the life, and letting go of everything that blocks his energy. He faces everything in the light of the eternity of "NOW", and not in the darkness of the past or future.
It is the Light of the Knowledge, that dispels man's ignorance of his True Self within. This Light is none other than the Divine Knowledge, which cannot be perceived by material senses such as our eyes blinded by cataract of Maya, the illusion.
Sant Tukaram Maharaj says that the Self Realised Soul indwells the body knowing that he is not the body. Illustrating this with beautiful analogies, he says, just like a fire which consumes everything in its clutches, remains ever untouched by the goodness or badness of whatever it burns. Similarly the Spiritually Wise remains untouched by cacophony of world around.
It is said that humility abides in the heart of those fortunate ones who are endowed with Divinity from within. It puts One in a right relation to God and His Creation, being a starting point of Selflessness. The humility of Self Realised Soul is his true contentment which is rejoicing in every situation or adversity.
Sant Tukaram Maharaj says that for a Spiritually Wise, what is bad is good, and what is good is good.
Summing up Sant Tukaram Maharaj says that the journey of Self Realisation is a continuous and unending process of purification from within. From One Supreme Pure Bliss, we have come, in it we evolve and in the end, in that Pure Bliss we melt again. The Pure Bliss being our True Self, Realizing it, while living in this body, is the Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आली सिंहस्थपर्वणी I
न्हाव्या भटा झाली धणी II
अंतरी पापाच्या कोड़ी I
वरिवरि बोडी डोई दाढ़ी II
बोडिले ते निघाले I
काय पालटले सांग पहिले II
पाप गेल्याची काही खुण I
नाही पालटले अवगुण II
भक्तिभावेविण I
तुका म्हणे अवघा सींण II

"According to Hindu Mythology, Supreme Lord Vishnu dropped drops of Amrit, the nectar of immortality at four places while carrying it in Kumbh, a pot. Nashik, on the banks of river Godavari being one of these four Sacred places holds a fair, Kumbh Mela while the planet is in Leo Zodiac sign by Hindu astrology.
It is believed that bathing in the Godavari River at this festival destroys all the sins and the human beings are liberated from endless cycle of deaths and rebirths. In this composition Sant Tukaram Maharaj says that (सिंहस्थ कुंभ मेळा)  being largest congregation of pilgrims gives the temple priests and the barbers in the vicinity to earn money in short time. It is said that " To make a fine gentleman, several trades are required, but chiefly a barber." The barbering is nothing but a constant vigilance of the Self thereby avoiding the misconduct which may prove to be detrimental going ahead. The barber in the pilgrimage may earn a lot of money despite being  unaware of himself being in the Razor's Edge carrying burden of loads of sin.
Addressing the barber Sant Tukaram Maharaj urges him to look within and introspect whether trimming and cutting hair of his clients made his own vices wane significantly, for this holds the key to make this rarest of rare human births, a fruitful endeavor. If not, then all goes in vain because cutting and trimming the mortal sins is paramount for One to walk on the path to Self Realisation.
Sant Tukaram Maharaj says that more than mere act of barbering, a dialogue with the Self is crucial for eradicating the vices which leech our Self and hence become a major hurdle on our journey to Self Realisation.
Summing up Sant Tukaram Maharaj says that Sacred Pilgrimage like (सिंहस्थ कुंभ मेळा) is merely a reminder of the gargantuan task of Self Purification which need to be done in this fleeting human existence but it is not the end in itself. A conscious effort to look within and doing everything possible to minimise our shortcomings is the real objective to make this rare human birth successful. Only the reason-less and loving devotion of Divine Lord through incessant recital of Holy Ram Nam, is a slow but steady way to Self Realisation, the Abode of Supreme Bliss."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आधी सोज्वळ करावा मारग I
चालतां ते मग गोवी नाही II
ऐसा चालोनिया आला शिष्टाचार I
गोवीचा वेव्हार पापपुण्य II
पळणे ते पळी सांडूनि कांबळे I
उपाधिच्या मुळे लाग पावे II
तुका म्हणे येथे शूर तो निवड़े I
पडिलें बापुड़े कालचक्री II

" It is said that (विवेक ) is a subtle sense of discrimination which helps One to know the difference between Truth and Falsehood or Eternal and Ephemeral. Only a person of Discernible Intelligence (विवेक बुद्धी) knows that the  Supreme Self alone is Eternal and that everything else in this fleeting world, within the boundaries of time and space is temporary. In this composition Sant Tukaram earnestly urges One to consciously develop this sense of clear understanding, as it's the way to purify the mind, for pure mind alone can lead One on his journey of Self Realisation.
 He says, we are fortunate to be born as humans, as the practice of devotion can be pursued consciously only in this rarest of rare human birth. One must clear his path of all impediments to make his journey fruitful. Similarly the body, mind and intellect together make the formidable walls around our True Self, preventing us even a glimpse of it.
Sant Tukaram Maharaj says, the only way One can transcend from Body Consciousness to the Most High is by becoming righteous, truthful and immersed in the incessant Name Worship of Holy Ram Nam, for there is no devotion without Virtue.
Summing up Sant Tukaram Maharaj says that he alone is wealthy who possesses the Wisdom of Discernment (विवेक बुद्धी). It leads One from darkness of ignorance to the light of Divine Knowledge. Unless One makes a conscious effort to Awaken this quality within and constantly identify with it, there is no respite from the endless and cruel cycle of deaths and rebirths. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

क्षुधेलिया अन्न I
द्यावे पात्र न विचारुन II
धर्म आहे वर्मा अंगी I
कळले पाहिजे प्रसंगी II
द्रव्य आणि कन्या I
येथे कुळ कर्म सोधण्या II
तुका म्हणे पूण्य गाठी I
तरिच उचितासी भेटी II

It is said that
" Wealth in the hands of fool is worse than the poverty of the learned. "
 Charity must be performed with discerning intelligence (विवेक बुद्धी). Otherwise it inflates our false ego sense thus becoming an obstacle to One's Spiritual Unfoldment. In this composition Sant Tukaram Maharaj says, no doubt giving in Charity is good, meritorious or virtuous, One must exercise caution about why One should give and how One should give.
He says, if the receiver is unworthy, then you have involuntarily become an instrument or accessory in whatever the receiver does with your charity. Thus a Charity performed ignorantly injures both the giver as well as receiver.
Sant Tukaram Maharaj says, hunger afflicts everyone and there is no cure for it. The Soul which pervades the universe, also pervades the hungry mortal, who is also the part of universe. Sant Tukaram Maharaj says that food must not be refused to those who are hungry because when you feed the hungry, you serve God from whom is born every living creature. The true worship of the Divine Lord is achieved through serving the poor and hungry.
Sant Tukaram Maharaj says that Charity done in the hope for sanctifying dishonest living or ill-gotten wealth is as detrimental as the Charity offered at the wrong time, wrong place and to unworthy receivers.
Sant Tukaram Maharaj says that One must exercise caution in finding a right partner for his unmarried daughter who will honour her so that father of the bride finds contentment in "giving away the bride " ceremony ( कन्यादान) in marriage celebration.
Summing up Sant Tukaram Maharaj says performing selfless service or doing duty without expecting any reward, without any ulterior motive of transient benefits will spring up spontaneously from a Pious Soul, a Spiritual Being who lives a Divine Life. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

साखरेचे नाम घेता कळे गोडी I
तैसी आम्हां जोड़ी वैष्णवांची II
मोक्ष गांठी असे ठेविला बांधोनी I
सोस तो भजनी आवडीचा II
भोजनाची चिंता माय वाहे बाळा I
आम्हां तरी खेळावरी चित्त II
तुका म्हणे आम्ही देहउपकारे I
गाऊं निरंतर नाचों लागो II

It is said that,
The " Cause " is not different from its " Effect ". Therefore for True Happiness we must love the Divine Essence from deep within. If we can do that the Everlasting Happiness will reflect itself in us being our intrinsic part because we are nothing but His True Image. In this composition Sant Tukaram Maharaj shares his experience of enjoying the Pure Blissful State emanating from his tranquil mind because peaceful mind is the real locus of True Happiness. He says that True Happiness experienced by Self Realised Soul instills tranquility within which does not depend on any outside objects or circumstances and is an inherent part of his being, just like sweetness of sugar is inherent part of it. On the other hand, only when the sugar is tasted, it's sweetness can be known. In a way it can be said that Self Realisation is not merely a hypothetical but an empirical  experience.
Sant Tukaram Maharaj says that Transcendental Happiness experienced by Self Realised Soul  bestows real freedom from the bondage of false ego sense. Just like in a cinema hall the screen is fixed, whilst the pictures move on it. The screen however ever remains unaffected by the movement of these pictures. Likewise the Self Realised Soul being fully aware of the true state of his Inner Being ever remains untouched by the worldly hubbub. Sant Tukaram Maharaj says that, in a way, Self Realisation is the understanding and conviction of " I am not the body " idea such that the Spiritually Awakened Being is not separate from the Supreme Self indwelling in his body.
Summing up Sant Tukaram Maharaj expresses gratitude towards the Divine Lord for giving this rarest of rare human birth, being the gateway to Self Realisation. Sant Tukaram Maharaj says that he is delighted by incessant recital of the Holy Ram Nam as it is the least he can do for His kindness. "

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 धारिती II
हरि व्यापक सर्वगत I
हा तव मुख्यत्वे वेदांत I
चिंतनासी चित्त I
असो द्यावे सावध II
विरजाहोम याचि नावे I
देह नव्हे मी हे जाणावें I
मग कां जी यावे I
वरी लागे संकल्पा II
कामक्रोधे देह मळीण I
स्वाहाकारी कैचे पुण्य I
मंत्री पूजिलिया 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
मरण रिघता गोमटे II

"All human sufferings arise from Body Consciousness or I am the body idea. In this composition Sant Tukaram Maharaj talks about body as a puppet of worldly illusion which has an evil of egotism deeply embedded in it. The material conditioning causes the Consciousness mistakenly attach itself to the physical body which compels us to see ourselves existing in time and space.
Sant Tukaram Maharaj says all our deeds, be physical, verbal or mental, merge in God in natural and peaceful ease unknowingly only when One is free
from the bondage of Body Consciousness which is the mother of false ego sense. He says One must be conscious of the Timeless Truth which the Scriptures have propounded since time immemorial that God dwells within the heart of all of us. The entire Creation is pervaded with His Infinite Grace.
Sant Tukaram Maharaj says that true asceticism (संन्यास) is all about renunciation of Body Consciousness and nothing else. He says, ritualistic sacrifice (यज्ञ) is exercising a proper control over the senses through which man can conquer his lower passions and rise up to the level of a Spiritual Being. Rather than using the religious paraphernalia, it is a means of purifying the Self and elevating Oneself. Mere resonance of chanting during a ritual done in front of a sacred fire is futile unless it makes a marked improvement in the mindset of its doer.
Summing up Sant Tukaram Maharaj says that Devotion is the way of searching within and understanding to realise One's True Self within. By constant and earnest contemplation One must immerse in the Worship of Supreme Divine Vithoba, as it is the only way to unlock the path of Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आनंदाचे डोही आनंद तरंग I
आनंदचि अंग आनंदाचे II
काय सांगो झाले काहिचियाबाही I
पुढे चाली नाही आवडीने II
गर्भाचे आवडी मातेची डोहाळा I
तेथिंचा जिव्हाळा तेथे विंचे II
तुका म्हणे तैसा ओतलासे ठसा I
अनुभव सरिसा मुखा आला II

" It is said that "The Ecstacy of God Consciousness is a spiritual experience of God Realisation which is unparalleled."
When the mind's all desires, restlessness and false ego sense subside, then One experiences the Real Bliss Within. In this composition Sant Tukaram Maharaj reveals the state of Supreme Bliss he experiences ceaselessly. He says,
Our True Nature is the embodiment of Infinite Consciousness. It is something that far excels the state of joy that is attainable in gross and worldly objects. Our body-mind-intellect is merely a transitory appendage to the Supreme Self, the Flame of Eternal. While everything else is bound to perish, the Supreme Self is perennial.
Sant Tukaram Maharaj says he has become a seemingly bottomless pond of Supreme Bliss full of ripples of heavenly delight, as they emanate from the Bliss and merge back into the Bliss. Experiencing the enduring and untrammelled ecstasy, he has transcended beyond the realm of Body Consciousness forever.
Illustrating with beautiful analogy Sant Tukaram Maharaj says, just like a baby's tastes start in the womb, his discourses are nothing but impressions of his journey of Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

लटिका तो प्रपंच एक हरिनाम साच I
हरिविण आहाच सर्व इंद्रियें II
लटिके ते मौन भ्रमाचे स्वप्न I
हरिविण ध्यान नश्वर आहे II
लटकिया वित्पत्ति हरिविण करिती I
हरि नाही चित्ति तो शव जाणा II
तुका म्हणे हरि हे धारिसी निर्धारी I
तरी तू झडक़री जासी वैकुंठासी II

" This world is said to be a dream state, and this life is said to be a dream life. In this composition Sant Tukaram Maharaj intends to awaken us from this dream state because the evanescent  nature of our existence should make us ponder about what is really worthwhile to pursue in this dream state of our mind. When One ignores or forgets the illusory state of the world around, then the world becomes the cause of his attachment and repeated sufferings.The senses, like venomous serpents do not like to be restricted. Holding firmly to the Name Worship of Supreme Lord Shri Ram is the only way One can control them into submission
Sant Tukaram Maharaj says,
In this age when all individual and social acts and the performance of ritess and rituals as  enjoined by the Scriptures are hardly of any substantial use, for they are outmoded and out of time, the Holy Ram Nam is the only solace and a sure way to salvation.
Sant Tukaram Maharaj says that meditation is not to sit in particular postures with half closed eyes. Also it is not to take refuge in secluded places like jungles and caves , neither it is silent or loud repetition of some mantra, phrase or word. The purpose of meditation is not to become somebody, but to become humble, for humility is the essence of all virtues.
Sant Tukaram Maharaj says that when the incessant recital of Holy Ram Nam becomes the part of One's very being, the mind becomes stabilized. Like the butter hidden in the milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the Holy Ram Nam.
Sant Tukaram Maharaj says, to be born is one thing but to be truly alive quite another. They indeed are dead who do not hold the Holy Ram Nam deep within. For the One drunk deep in love for the Self and his attachments, the very existence without the Holy Ram Nam is mere a wasteland.
Summing up Sant Tukaram Maharaj says that the Holy Ram Nam is the oar of the boat we use to cross the ocean of our restless mind, with its unending thought waves. The Divine Name helps us to go deep within and help us realize that God is within us "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

चिंतने सरे तो धन्य धन्य काळ I
सकळ मंगळ मंगळाचे II
संसारसिंधु नाही हरिच्या दासा I
गर्भवास कैसा नेणती ते II
जन वन ऐसे कृपेच्या सागरे I
दाटला आभारे पांडुरंग II
तुका म्हणे देवा भक्तांचे बंधन I
दाखविले भिन्न परी एक II

" It is said that " Ram Nam - Amrit "alone is sweet and it is the only immaculate Truth in the Universe. Blessed is the One who enjoys it day and night by annihilating his false ego sense."
In this composition Sant Tukaram Maharaj talks about a blessed soul who remains intuitively absorbed in his True Self Within. He  becomes fearless by tasting the sublime essence and by the Grace of Divine, is never again to experience repeated sufferings.
Sant Tukaram Maharaj says,
When majority of us just grow old, One who is absorbed in the ecstasy of Holy Ram Nam simply grows up. Growing up is to become Spiritually Wise, while growing old is to be a slave to worldly attachments and desires. Growing up is to mend our ways and hence bring about a marked change in our perception and experience from worldly to spiritual perspective. The Name Worship of Supreme Lord Shri Ram creates an awareness of the Indwelling Divine Spirit in all objects of creation, which enables the seeker to see the various embodied forms as essentially One Homogeneous Consciousness.
Summing up Sant Tukaram Maharaj says that when a true devotee realises God deep within, unveiling the curtain of ignorance, he himself becomes God -like. In other words, he links in Union with God by dissolving his limited individual Self into the Infinite Wisdom, the realm of Supreme Lord Pandurang, the Divine Supreme. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

दोन्ही टिपरी एकचि नाद I
सगुण निर्गुण नाही भेद रे I
कुसरी अंगे मोडितिल परी I
मेळविती ऐका छंदे रे II
काहीच न वजे वाया रे खेळीयां I
एकचि बसवंत अवघिया रे I
सम विषम तेथे होउच नेदी I
जाणऊनि आगळीया रे II
संत महंत सिद्ध खेळतिल घाई I
तेच सांभाळी माझ्या भाई रे I
हात राखोन हाणिती टिपऱ्या I
टिपरें मिळोनि जाय त्याची सोई रे II
वितालाचे अवघे जाईल वायां I
काय ते शृंगारूनि काया रे I
निवडूनि बाहेर काढिति निराळा I
जो न मिळे संताचिया घाई रे II
प्रकाराचे काज नाही सोडी लाज I
निःशंक होऊनिया खेळे रे I
नेणती नेणतीच एके पावली मान I
विट्ठल नामाचिये बळे रे II

" It is said that God can be experienced in two aspects as, NIRGUNA and SAGUNA.
NIRGUNA is the eternal all pervading and Omnipresent Divine Consciousness while SAGUNA is the manifestation of God in form.
God is in everything and everything is God. Just like in a Stick Dance, the distinct sound echos when two sticks rap together, God manifests uniquely from the perfect confluence of the Form and Formless aspects of Him. In this composition Sant Tukaram Maharaj says that God in NIRGUNA form is everywhere and in everything. But it cannot be comprehended easily with our human intellect. The ultimate goal is to become One with the Supreme Consciousness, the NIRGUNA form of God. But the medium through which we can reach this goal is the embodied form of God, SAGUNA. Illustrating with beautiful analogy of Sticks Dance he says, One must emulate the Wise in the world play of Consciousness. Just like the Wise, who play the sticks in a stick dance in such a way that there is a perfect synchronisation of their body and mind which is needed for Self Realisation, while taking due care that the sticks do not crash on their hands. In other words they make a conscious effort, not to let their mind wander away from the Self Within, their Supreme Abode.
Sant Tukaram Maharaj says that mere playing is worthless unless One understands how to seek enjoyment from it.The outer embellishments are but useless if the world play of Consciousness is to be played by its rules.
Summing up Sant Tukaram Maharaj says that the journey of Self Realisation is a play only for those who dare, for it needs the courage of conviction and fearlessness on  the part of seeker.One needs to get absorbed in the incessant Name Worship of Supreme Lord Vitthal, using his body as a conduit for the mind to become One with Supreme Consciousness. It  is a slow but sure way to transcendence without getting entangled in different ways to seek the Supreme Divine, the Secondless and Eternal, forever. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

नारडे तरी काय नुजेडे कोंबड़े I
करुनिया वेडे आग्रहों दावी II
आइत्याचे साहे फुकाचा विभाग I
विक्षेपाने जग छि थू करी II
नेमून ठेविला कर्त्याने काळ I
मा लाहेसे बळ करू पुढे II
तुका म्हणे देव साहे जाल्यावरी I
असांगाचे करी सर्व सांग II

It is said that
" Whoever is born, will die."
There is no escape from this reality. The human body dwindles with every passing moment and is destined to perish. The time eats it away, bit by bit. It dissolves slowly and steadily into the very elements from which it had come. The inevitability of death brings horror and fear into the hearts of those of us caught in the grip of worldly illusion or ignorance. In this composition Sant Tukaram Maharaj elucidates this thought. He says,
The matter ripples out of the bottomless pool of the Timeless essence to form the universe in time and space, and ultimately all merge in this Homogeneous Oneness. To the man aware of this Truth, birth and death are all in the world play, as unreal as the show itself.
Illustrating with beautiful analogy Sant Tukaram Maharaj says,
Just like morning comes regardless of whether the rooster, the herald of dawn, crows or not, the inevitable death waits from the moment the body is born. However frantically One tries to hold the body intact along with its attachments, all goes in vain because eventually everything has to pass through the jaws of death. Until we achieve Liberation from unending cycle of deaths and rebirths, Death remains our presiding deity.
Summing up Sant Tukaram Maharaj says, a layman sees the death as an end, but the Wise sees it as an interlude, a pause before a new beginning, a new phase in the struggle a Soul makes to reach it's ultimate goal, the liberation from repeated sufferings. Death releases mortals from senility and diseases, and unites the Spiritual Beings with the Supreme Bliss. It is rightly said that, " Everyone comes here at the Lord's Command, leaves in His Will and remains merged, too, in the Lord's Will. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

इहलोकी आम्हां वस्तीचे पेणे I
उदासीन तेणे देहभावी II
कार्या पुरते कारण मारगी I
उल्लंघुनि वेगी जावे स्थळा II
सोंगसंपादणी चालवितो वेव्हार I
अत्यंती आदर नाही गोवा II
तुका म्हणे वेंच लाविला संचिता I
होईल घेतां देतां लाभ कोणा II

" The purpose of this rarest of rare human birth is Realisation of Self that pervades everything and everywhere equally. Thus life is not an end by itself but very significant means to the end. However if man becomes overly attached with life, then naturally he will be unable to transcend it and in the process, he will be lost in the means and miss out the opportunity to understand something deeper, far significant and superior. In this composition Sant Tukaram Maharaj has elucidated this thought. He says,
Prarabdha (प्रारब्ध कर्म) is like an arrow shot from the Archer's bow. It's destined to hit. There is no way to extinguish it's effect except bearing it. It's due to this Karma that we have got the current configuration in this earthly world. Karma means the universal principle of cause and effect, action and reaction that governs life. He hopes if we can understand and see the total nonsense of our mistakes we have been repeating since time immemorial, may be then we can learn from them. For the learning makes One Wise.
Sant Tukaram Maharaj says that his bodily existence is just like an actor enacting a role in a play. As the falsity of play never goes out of mind of the actor, Sant Tukaram Maharaj is well aware of the illusory experience of this bodily existence and hence remains absolutely uninvolved.
Summing up Sant Tukaram Maharaj says that he nullifies the Prarabdha Karma by experiencing the sum total of all kinds of sufferings rather than exchanging them. He says, the human beings spend their entire lifetime pursuing only worldly goals, little realising that all attachments will be of no avail when the end comes, except the Name of Supreme Lord Shri Ram, the Divine Name. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

भक्ति तों कठिण शूळावरील पोळी I
निवड़े तो बळी विरळा शूर II
जेथे पाहे तेथे देखीचा पर्वत I
पायाविण भिंत तातडीची II
कामाविले तरि पाका ओज घड़े I
रुचि आणि जोड़े श्लाघ्यता हे II
तुका म्हणे मना पाहिजे अंकुश I
नित्य नवा दिस जागृतीचा II

It is said that the path of devotion is like a two edged sword, for this path to God Realisation is anything but smooth. It's like swimming upstream. Spiritual discipline and constant watchfulness over the deluded and conditioned mind is needed as an antidote to the afflictions associated with worldly bondage. In this composition Sant Tukaram Maharaj talks about the path of God Realisation, beset with self created obstructions such as false ego and it's numerous tentacles. He says,
Devotion is something that cannot be imbibed easily. Only the resolute will be able to face the trials and tribulations and ultimately experience the Divine Grace within, which alone can confer the Supreme Bliss of Self Realisation.
Illustrating with beautiful analogies, Sant Tukaram Maharaj says,
Just like a wall erected on solid foundation stands firm or the well cooked food tastes well, treading the Spiritual Path, consciously engaging in the Name Worship of Supreme Lord Shri Ram, helps the seeker to adopt Self Enquiry and introspection on his journey to Self Realisation.
Summing up Sant Tukaram Maharaj says, though pursuing devotion is like walking on a two-edged sword, that does not mean One should shrink from pursuing it. On the contrary, One should think of that path as early as possible in order to make this rarest of rare human birth fruitful. Just like a spiked stick is used to goad an elephant into submission, a prod of constant alertness in confluence with sincerity, sustained efforts and determined pursuit helps the spiritual seeker to overcome the difficulties and temptations created by the deluded mind infested with false ego sense. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आता येणे पडिपाडे I
रस सेवू हा निवाड़े I
मुंगी नेली गोड़े I
ठेविलिये अडचणी II
तैसे होय माझ्या जीवा I
चरण न सोडी केशवा I
विषयबुद्धि हेवा I
वोस पड़ो सकळ II
भुकेलिया श्वाना I
गांठि पड़े सवें अन्ना I
मुको पाहे प्राणा I
परि तोंडिचे न सोडी II
काय जिंकियेले मन I
जीवित्व कामातुरा तृण I
मागे व्याभिचारिण I
भक्ति तुका ये जाती II

" It is said that God is like sugar that is scattered in sand. An elephant can't pick out the sweet grains. In this composition Sant Tukaram Maharaj says that One must become like an ant and savour the nectar. An elephant is a metaphor for arrogance and an ant for humility. Sant Tukaram Maharaj says that desires of worldly attachments engulf all like a snake. He implores his mind to take the shelter of God's name, as it's contemplation dispels bad thoughts and leads to the state of contentment.
Just like a hungry dog yearns for food in its jaws and will not let it snatched away or a lascivious will go to any extent to fulfill his lust, so is the longing with which Sant Tukaram Maharaj  seeks the devotion of the Supreme Divine.
Summing up Sant Tukaram Maharaj says that God can be attained only through devoted remembrance of Him. Only through the innocence of a child does One meet the Almighty. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II