II श्रीराम जय राम जय जय राम II

हो कां पुत्र पत्नी बंधू I
त्यांचा तोडावा संबंधूं II
कळों आले खट्याळसे I
शिवो नये लिंपो दोषे II
फोडावे मडके I
मेले लेखी धाये एके II
तुका म्हणे त्यागे I
विण चुकीजेना भोगे II

"Your children, wife, brothers and sisters are not yours, for they manifest Life's longing for itself. Though they are with you, yet they belong not to you."
In this composition Sant Tukaram Maharaj says, just like what rises must set and what comes must go, so are our worldly relations who are like people incidentally together in a waiting room. He says, not the worldly relations but One's outlook towards them as "They are mine" is the root cause of all sufferings.
Sant Tukaram Maharaj says, the True Renunciation is not running away from the society, but practicing detachment and patient self control so that One remains in the world, but not of the world.
Illustrating with meaningful analogy Sant Tukaram Maharaj says a clay pot is broken during cremation ritual in Hinduism. The breaking of pot symbolizes the breaking of existing relationship between the deceased and the mourner. Sant Tukaram Maharaj insists  to practice it even when One is alive and break the pots of all his dear ones as if they are dead. In other words, One needs to cultivate detachment from within towards his family and worldly relations, for there is no True Renunciation without conscious detachment from worldly affairs."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

स्वर्गीचे अमर इच्छिताती देवा I
मृत्यूलोकी व्हावा जन्म आम्हां II
नारायणनामें होऊ जीवनमुक्त I
कीर्तनी अनंत गाऊं गीती II
वैकुंठीचे जन सदा चिंतिताती I
कई येथे येती हरीचे दास II
यमधर्म वाट पाहे निरंतर I
जोडोनिया कर तिष्ठतसेे II
तुका म्हणे पावावया पैल पार I
नाममंत्र सार भाविकासी II

In this composition Sant Tukaram Maharaj says, even the Gods who reign in the Supreme Bliss are not spared from the Karmic Cycle, for when they exhaust their merit earned, they seek the human birth, in which lies the possibility of escape from the toils and struggles to the Supreme Abode of Eternal Bliss. He says, Formless is He and yet all forms are His, Nameless is He, and yet all Names are His, for One calls Him by any name he wishes, GOD will not let him down.
Sant Tukaram Maharaj says, all who have become One with GOD Vishnu belong to Viakuntha, the highest realm where GOD Vishnu resides, eagerly await the Self Realised Soul who remains absorbed in the Name Worship of GOD. He says, even Yama, the GOD of Death awaits to worship the Self Realised Soul, for he has transcended the endless cycle of deaths and rebirths forever.
Summing up Sant Tukaram Maharaj says, consciously practicing the Name Worship of GOD is doing everything assuming GOD is the Doer, for it is the only way One can transcend the ocean of sufferings and enjoy Supreme Bliss forever. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आम्हां विष्णूदासां हेंचि भांडवल I
अवघा विठ्ठल धनवित्त II
वाणी नाही घ्यावे आपुलिया हातें I
करोनिया चित्ते समाधान II
तुका म्हणे द्रव्य मेळविले मागे I
हे तो कोणासंगे आले नाही II


"None of the worldly honours, riches and possessions accompany a man at the end, for when he dies, he can carry nothing away."
In this composition Sant Tukaram Maharaj says, One can enjoy his matetial wealth only till he is alive, for all its relevance is lost  when the death knocks on his door. The attachment to the worldly riches drowns a dying man in the ocean of sorrow, for he knows that he can carry none after his death. However the One who holds the True Wealth of riches of Name Worship of GOD Vitthal dearly is an exception, for this True Wealth follows him in his future births and he departs from this world sorrowless and with no regrets.
Summing up Sant Tukaram Maharaj says, it doesn't matter whether One recites GOD Name Vitthal knowingly or unknowingly, for nothing of it goes in vain."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

करा करा लागपाठ I
धरा पंढरीची वाट I
जंव नाही चपेट I
घात पडिला काळाचा II
दुजा ऐसा नाही कोणी I
जो या काढी भयांतूनि I
करा म्हणऊनि I
हा विचार ठायींचा II
होती गात्रे बेंबळी I
दिवस अस्तमाना काळी I
हातें वाहे टाळी I
जंव मोकळी आहेती II
कां रे घेतलासी सोस I
तुज वाटताहे कैसे I
तुका म्हणे ऐसे I
पुढे कै लाहासी II

"Neither Kings nor beggars remain, for all go, each one in his time."
In this composition Sant Tukaram Maharaj talks about making most of this rare human birth, an opportunity to amass the riches of spirituality that lies hidden deep within us and of which we are hardly aware. He says, death knows no calendar, for no one can escape its swift and stunning suddenness even with all One's cunning and wit. He says, the death is inevitable when the sands of time run out, for the only way One can go beyond the farthest bound of time is by absorbing in the Name Worship of GOD Vitthal.
Sant Tukaram Maharaj says, it's a great paradox that man considers himself immortal despite seeing so many people dying all around. And hence he implores the seeker of Self Quest to practice the Name Worship of GOD here and now, for tomorrow is not promised for anyone and death strikes almost always when it is least expected.
Sant Tukaram Maharaj says, while reaping the harvest sown in our past lives, we prepare the ground for fresh sowing in our present birth, for the only way One can  break through this Karmic Cycle is by consciously cultivatng the art of living in the world but not of the world.
Summing up Sant Tukaram Maharaj says, even GOD's yearn for the human body, for only in the rare human birth One can know his True Self, the very Essence of Divinity."

II श्रीराम जय राम जय जय राम  II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

निष्ठुर तो दिसे निराकारपणे I
कोवळा सगुणे प्रतिपाळी II
केलाच करावा केला कईवाङ I
होईल ते गोड न परते II
मथिलिया लागे नवनीत हातां I
नासे वितळीता आहाच ते II
तुका म्हणे आता मनाशी विचार I
करावा तो सार एकचित्ते II

"In this composition Sant Tukaram Maharaj says, GOD in Form appears to be reachable and attainable as compared to imagining Him as Formless. And hence its One's personal choice, how he wishes to seek GOD, for nothing but Oneness of path is paramount to merge into Supreme Oneness.
Illustrating with meaningful analogy Sant Tukaram Maharaj says, the butter formed by churning out a curd needs to be separated, else it will dissolve back again if One doesn't stop churning after butter is formed. Similarly One must adhere to his path of seeking GOD, be it worshipping Him in Form or worshipping Him as Formless steadfastly, to attain Self Realisation, the true purpose of his rare human birth."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

निंबाचिया झाडा साकरेचे आळे I
आपुली ती फळे न संडीच II
तैसे अधमाचे अमंगळ चित्त I
वमन ते हित करुनि सांडी II
परिसाचे अंगी लाविले खापर I
पालट अंतर नेघे त्याचे II
तुका म्हणे वेळू चंदनासंगती I
काय ते असती जवळीके II

"In this composition Sant Tukaram Maharaj says, for the wisdom of a Saint to make impact, the listener needs a mindset conducive to Spiritual Enhancement. He says, no matter how much the Spiritually Wise try to make a man aware of his ignorance about the true purpose of his rare human birth, nothing sinks in. Illustrating this with beautiful analogy Sant Tukaram Maharaj says, the mindset of an ignorant man is like the leaves of neem tree which have very bitter taste, for nothing can take it away even if sugarcane is cultivated in its vicinity.
Sant Tukaram Maharaj says, a.Mythical Divine Touchstone transmutes iron into gold but is unable to change a piece of broken pot into the precious metal.
He says, mere vicinity of a Sandalwood Tree doesn't make a wild creeper fragrant.
Summing up Sant Tukaram Maharaj says, GOD doesn't deem One to be lucky or unlucky, his mindset does."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

ज्ञानियांचे घरी चोजवितां देव I
तेथे अहंभाव पाठी लागे II
म्हणउनि अवघे सांडिले उपाय I
धारियेलें पाय दृढ तुझे II
वेदपरायण पंडित वाचक I
न मिळती एक एकांमधी II
पाहो गेलो भाव कैसी आत्मनिष्ठा I
तेथे देखे चेष्टा विपरीत II
आपुलिया नाही निवाले जे अंगे I
योगी करती रागे गुरगुरु II
तुका म्हणे मज कोणाचा पांगिला I
नको बा विठ्ठला करू आता II

"The Infinite GOD cannot by us, in the present limitation of our faculties, be comprehended or conceived."
In this composition Sant Tukaram Maharaj talks about a paradox where a seeker of GOD imprisoned in his perspective deviates from his path unknowingly. He says, GOD is unreachable for the learned whose arrogance makes him ignorant. He says, GOD is far from all those who debate with fervor about decoding the Scriptures, delve deeply in their interpretations but hardly give any thought to GOD for whom the Scriptures are all about.
Sant Tukaram Maharaj says, often One's subjective opinion about GOD offends more than anything else. He says, all is lost when a person who has spent his lifetime enhancing his spiritual growth and has reached a spiritual state gets irritated by a trifle argument.
Summing up Sant Tukaram Maharaj implores GOD to make him free from the shackles of seeing GOD from a perspective, for Omnipresent GOD is out there for everyone. What One needs to do is get rid of the window of looking at Him, for only boundless vision can seek the Endless."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

रंगी रंगे रे श्रीरंगे I
काय भुललासी पतंगे II
शरीर जायाचे ठेवणे I
धारिसी अभिलाष झणे II
नव्हे तुझा हा परिवार I
द्रव्यदारा क्षणभंगूर II
अंतकाळीचा सोयरा I
तुका म्हणे विठो धरा II

"In this composition Sant Tukaram Maharaj  implores One to bathe his soul in the colour of Truth that says, "I am the body" idea is That Which Is Not. He says, just like colours of a butterfly change vibrantly, One needs a conscious effort to keep at bay the alluring enticements of "I am the body" idea.
Sant Tukaram Maharaj says, the body with which we mistakenly identify ourselves is bound to perish, for the moment One is born begins the countdown to death. He says, the ignorance of "I am the body" idea makes One forget that wealth, family and all that One calls as "his" matter nothing at the end, for he is born alone and must depart alone.
Summing up Sant Tukaram Maharaj says, we are never alone, for GOD is our constant companion since time immemorial. He says, the secret of discovering GOD is spending time with Him and nothing could be better if One remains absorbed in the Name Worship of GOD Vitthal, for GOD always gives His best to those who leave the choice with Him."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

" In the humdrum of daily life, One has to subject himself to mundane activities which are unavoidable and time bound. Despite his obligations, it is much needed for the seeker of Supreme Self to inculcate from within a sense of detachment from worldly affairs. This is possible only when he becomes habitual to the Name Worship of Supreme Lord Shri Ram so much so that  the Holy Ram Nam emanates from him unknowingly and spontaneously even while doing his worldly duties. In other words his worldly living needs to be merged into his quest of knowing his True Self. In this composition Sant Tukaram Maharaj elucidates this thought. He says,
A woman is carrying on her head multiple pots of water neatly stacked one over the other. Irrespective of her free hands, she keeps a keen eye on the pots so that her balance is not lost. In the similar way Sant Tukaram Maharaj intends to keep an unwavering attention to the Name Worship of Supreme Lord Shri Ram despite being involved in doing his worldly chores.
Illustrating 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

जन्मा येऊनि काय केले I
तुवां मुदल गमाविले II
कां रे न फिरसी माघारा I
अझुनि तरी फजितखोरा II
केली गांठोळीची नासी I
पुढे भीकची मागसी II
तुका म्हणे ठाया I
जाई आपल्या आलिया II

In this composition Sant Tukaram Maharaj implores to make use of every moment of this rare human birth for the noblest of causes, the Self Realisation.
He says, the world we inhabit is a mighty web of deception. It makes us forget that one day the blood will not cruise in our veins so gladly and it will make us still. The material wealth, bloom of youth and beauty fades fast and cannot be relied upon, for they all resemble water in an unmade pot which takes hardly any time to crack.
Sant Tukaram Maharaj says, though "I am the body" idea is the root cause of all sufferings, it is this human body, that ultimately becomes our conduit to the Self Realisation. In other words, instead of chasing frivolous material pursuits, One needs to make effective use of his human body as a capital to earn a handsome return of Self Realisation.
Sant Tukaram Maharaj says, among the innumerable species, only human being is endowed with the sense of discrimination with which he can make a conscious effort to put an end to the endless cycle of deaths and rebirths and attain GOD Realisation.
Summing up Sant Tukaram Maharaj says, life is short and there are many obstacles to get over, for the only way to make this rare human birth fruitful is total surrender to the Will of GOD, as it is the sure path to Eternal Bliss. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

भेटीलागी जीवा लागलीसे आस I
पाहे रात्रंदिवस वाट तुझी II
पूर्णिमेचा चंद्र चकोरा जीवन I
तैसे माझे मन वाट पाहे II
दिवाळीच्या मुळा लेकी आसावली I
पाहातसे वाटुली पंढरीची II
भुकेलिया बाळ अति शोक करी I
वाट पाहे परी माऊलीची II
तुका म्हणे मज लागलीसे भूक I
धावूनि श्रीमुख दावी देवा II

In this composition Sant Tukaram Maharaj illustrates his longing for GOD from deep within with beautiful analogies.
He says, his yearning for the Divine is like the  Chakor Bird, who is believed to be intensely in love with moon and needs no other food but moonlight to sustain itself. So it waits patiently for the full moon night when the luminous rays of its beloved fill it to the brim with joy.
In another analogy Sant Tukaram Maharaj says, his longing for visiting Pandharpur, the abode of GOD Vitthal is just like the yearning with which a newly married girl awaits the invitation from her parents to visit them for Diwali festivities.
He says, his ache to meet GOD Vitthal is like a hungry baby crying desparately to seek attention of the  mother.
Sant Tukaram Maharaj, having pursued nothing but only Self Quest implores GOD to Bless him with His Realisation, the true purpose of his rare human birth."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

अनुभवांवाचून सोंग संपादणे I
नव्हे हे करणे स्वहिताचे II
तैसा नको भुलो बाहिरल्या रंगे I
स्वहित तेंचि वेगे करुनि घेई II
बहुरूपी रूपें नटला नारायण I
सोंग संपादून जैसा तैसा II
कनक झाड म्हूण वंदियेलें माथां I
परि तेही अर्था न मिळे माजी II
पाषाणाचे नांव ठेवियेलें देव I
आणिकां तारी भाव परि तो तैसा II
तुका म्हणे त्याचा भाव तारी त्यास I
अहंभावी नास तोचि पावे II

"Men do not become Saints and sinners merely by words, but they carry deeds with them wherever they go."
In this composition Sant Tukaram Maharaj talkes about futility of mere appearance, which doesn't make a man what he pretends to be, for True Wisdom comes only from experience.
He says, One can masquerade as a Self Realised Soul, but all facades fall sometime, the mask comes off and the real heart is seen. And hence he implores, not to be lured by appearances which can be deceptive.
Illustrating with beautiful analogies Sant Tukaram Maharaj  talks about the futility of taking things at their face value. He says, just like the earthiness of man masquerading as GOD is unmistakable, nothing changes until One Realises the true purpose of his rare human birth, the Liberation.
He says, even if One adores a Datura tree to be synonymous to gold, no gold is realised with the mere assumption.
Sant Tukaram Maharaj says, a stone is worshipped as GOD when One sees GOD in it, for unless One rears an unshakable faith that "Yes, GOD Exists", a stone will remain as a mere pretension.
Summing up Sant Tukaram Maharaj says, One cannot seek GOD, the only Truth through the illusion of "I -ness", for the journey of Self Realisation is only for those who dare to be true to themselves."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

चारी वेद जयासाठी I
त्याचे नाम धरा कंठी II
न करी आणीक साधन I
कष्टसी कां वायांविण II
अठरा पुराणांचे पोटी I
नामाविण नाही गोठी II
गीता जेणें उपदेशिली I
ते ही विटेवरी माऊली II
तुका म्हणे सार धरी I
वाचे हरिनाम उच्चारी II

"In this composition Sant Tukaram Maharaj says, One must remain absorbed in "Ram Nam", for even the Vedic Scriptures propound it, times without number. He says, all acts of devotion and charity count for nothing, for "Ram Nam" far transcends all acts of piety and charity.
He says, the Puranas or the ancient texts eulogizing Gods through divine stories are deeply rooted to "Ram Nam".
Sant Tukaram Maharaj says, GOD Shrikrishna whose words of wisdom to Arjuna changed the course of Great War of Mahabharat, is standing arms akimbo on a brick in Pandharpur. The only thing One needs to pursue consciously is the Name Worship of GOD Panduranga, for it is the only way he can transcend Darkness to Light, Untruth to Truth and  Death to Immortality."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

मुदल जतन झाले I
मग लाभाचे काय आले II
घरी देऊनि अंतर गाठी I
राखा पारिख्या न सुटे मिठी II
घाला पडे थोडेच वाटे I
काम मैदाचे चपेटे II
तुका म्हणे वरदळ खोटे I
फांसे अंतरीच्या कपटे II

"In this composition Sant Tukaram Maharaj says, One needs to hold dearly within the faith that "Yes, GOD Exists", for it is a capital we must protect, by not allowing it to be eroded in the avalanche of sense gratification, which is inevitable in our worldly living. He says, all things in the world around that pass through our sense doors are like rogues and thieves who sneak in, catching us unawares, with the intent to make us believe in "I am the body" idea, That Which Is Not.
He says, just like return depends on the capital invested, GOD Realisation is attained only when One stands on the strong foundation of faith that " Yes, only GOD is the Truth."
Sant Tukaram Maharaj implores to be cautious of pretenders of devotion whose actions don't match their words."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सत्यकर्मे आचरे रे I
बापा सत्यकर्मे आचरे रे I
सत्यकर्मे आचरे रे होईल हित I
वारेल दुःख असत्याचे II
ऊंस वाढविता वाढली गोडी I
गूळ साकार हे त्याची परवडी II
साकरेच्या आळा लाविला कांदा I
स्थूळसानापरी वाढे दुर्गंधा II
सत्य असत्य हे ऐसीया परी I
तुका म्हणे याचा विचार करी II

Every action has a reaction, for that is Nature's law of cause and effect. One has, therefore, to bear the fruit of his actions, sweet or bitter, whether he likes it or not. In this composition Sant Tukaram Maharaj has elucidated this thought. He says, our present life is the culmination of the seeds of Karma sown in our past lives, which are now bearing fruit. It is Prarabdha Karma which One has to live to be free from it. In the similar way what we will do in our present life will reflect as Prarabdha Karma in our next birth. Though what we did in our past lives cannot be undone, it is very much in our hands to be even in mind, word and deed in our present birth to reap its harvest in the next birth. He says, though we are free to choose, we are not free from the consequences of our choice.
Illustrating how Good Karma leads to bright ripening and Bad Karma leades to dark ripening, Sant Tukaram Maharaj says, Good Karma is like cultivating sugarcane crop, which leads to making of sugar and jaggery, while Bad Karma is like sowing onion in the same farm where sugarcane is cultivated, for the disagreeable and lingering odour of onion is unmistakable.
Summing up Sant Tukaram Maharaj says, endowed with the sense of discrimination, man can judge for himself what is right and what is wrong, for it is up to him to make or mar his future, as he may."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

वैद्य वांचविती जीवा I
तरी कोण ध्याते देवा II
काय जाणो कैसी परी I
प्रारब्ध ते ठेवी उरी II
अंगी दैवत संचरे I
मग तेथे काय उरे II
नवसें कन्या पुत्र होती I
तरी का करणे लागे पती II
जाणे हा विचार I
स्वामी तुकयाचा दातार II

"Man knows nothing about the good or bad deeds that stand to his credit from the baggage of all his past lives. An unfoldment or revealation of a part of it with which One assumes his present birth is his Prarabdha, for he is irresistibly forced to come on to the stage of the world blindfold just to reap the fruit of his Prarabdha of which he has no knowledge whatsoever.
In this composition Sant Tukaram Maharaj says, doctor treats patient by doing his Karma, but what benefit it will do or not depends on the Prarabdha of the patient. He says, sometimes a very ailing man, with all hopes of recovery given up, survives while a seemingly normal One dies for no apparent reason, for all that is beyond our material grasp is GOD ONLY KNOWS.
Sant Tukaram Maharaj says, had birth of a child depended on taking a vow to perform service to GOD in return for this boon, there would have been absolute no necessity of marriage. He says, your children are not your children, for they come in this world to exhaust their own Prarabdha. Why they become your children is GOD ONLY KNOWS.
Summing up Sant Tukaram Maharaj says, GOD has a reason for allowing things to happen. We may never understand his Wisdom, but we simply have to trust His Will."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

न सरे भांडार I
भरले वेचितां अपार II
मवित्याचे पोट भरे I
पुढलासी पुढें उरे II
कारणापूरता I
लाहो आपुलाल्या हिता II
तुका म्हणे देवा I
पुढे केला चाले हेवा II

"In this composition Sant Tukaram Maharaj talks about the treasure house of "Ram Nam" which remains eternally the same. He says, while the worldly riches come and go, the riches of "Ram Nam" are eternal and everlasting.
Sant Tukaram Maharaj says, the fountain of "Ram Nam" is eternal and perennially full and remains so, no matter how much One recites it through different means. He says, just like Truth never gets old or rusty, so is the eternal treasure of "Ram Nam", which is always available anew and ever inviting to the Blessed.
Sant Tukaram Maharaj implores earnestly, not to waste even a moment of this rare human birth without reciting "Ram Nam", for it is the panacea of all ills.
Summing up Sant Tukaram Maharaj says, "Ram Nam" comes to man as a free gift from GOD similar to gifts of nature like water, air and sunshine. He says, longing for GOD is the only greed GOD fulfills, for it is the only desire which makes One desireless."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

तीर्थी धोंडा पाणी I
देव रोकडा सज्जनी II
मिळालिया संतसंग I
समर्पितां भलें अंग II
तीर्थी भाव फळे I
येथे अनाड ते वळे II
तुका म्हणे पाप I
गेले गेल्या कळे ताप II

"At all pilgrimages, the holy water is but ordinary water and GOD is but a stone idol. It's One's faith that instills GODLINESS in them. It's One's faith that "Yes, GOD Exists", is must to make bathing in waters at pilgrimages fruitful. Instead if One seeks company of Self Realised Soul, his search of GOD will end, for he has become One with GOD.
Sant Tukaram Maharaj says, the company of Self Realised Soul is unconditional, for he doesn't discriminate between good and evil or believer in GOD and non believer. Instead he makes them all aware of their ignorance  which made them search for GOD outside, when it is a journey within.
Summing up Sant Tukaram Maharaj says, he who could keep his mind undisturbed both in happiness and sorrow, in victory or in loss attains the highest peace of mind and enjoys the state of being in the world but not of the world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आता उघडी डोळे I
जरी अद्यापि न कळे I
तरी मातेचिये खोळे I
दगड आला पोटाशी II
मनुष्यदेहा ऐसा निध I
साधिले ते साधे सिद्ध I
करुनि प्रबोध I
संत पार उतरले II
नाव चांद्रभागे तीरी I
उभी पुंडलिकाचे द्वारी I
कट धरूनिया करी I
उभाउभी पालवी II
तुका म्हणे फुकासाठी I
पायी घातलिया मिठी I
होतो उठाऊठी I
लवकरीच उतार II

"To live life in ignorance is to be born dead, for not ignorance, but ignorance of ignorance is the death of knowledge."
This composition of Sant Tukaram Maharaj is his wake up call to awaken One from the slumber of ignorance of "I am the body" idea. He says, human birth is a rare privilege, a unique opportunity to seek Self Realisation, for among all species man alone is endowed with sense of discrimination which allows him to understand what he needs to do to break out of vicious circle of deaths and rebirths. The Saints through this Ageless Wisdom, not only made others aware of it but also transcended themselves across the ocean of repeated sufferings.
Sant Tukaram Maharaj  says, the boat to Liberation stands ready at the bank of river Chandrabhaga with arms akimbo, at the doorstep of Supreme Devotee Pundalik, for just like him, One who absorbs himself in the Name Worship of GOD Vitthal becomes One with Him. He says, this free ride is fruitful only for the Blessed who has an unshakable faith that "Yes, GOD Exists", for only he can make the otherwise impossibility to become possible, the Self Realisation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

जीवेसाठी यत्नभाव I
त्याची नाव बळकट II
पैल तीरा जातां कांहीं I
संदेह नाही भवनदी II
विश्वासाची धन्य जाती I
तेथे वस्ती देवाची II
तुका म्हणे भोळीयांचा I
देव साचा अंकित II

"A man of words, and not of deeds, is like a garden full of weeds."
In this composition Sant Tukaram Maharaj says, more than anything it is the continuous effort that makes miracle in One's Self Quest, for only he can cross the ocean of endless sufferings who doesn't waste even a moment without the Name Worship of GOD.
Sant Tukaram Maharaj says, Blessed is the one who doubtlessly believes in GOD, for Godliness becomes his nature.
He says, to seek GOD, the subtler of subtlest, One needs to be equally subtle. And hence the One who is non pretentious and without inhibitions and who loves GOD unconditionally experiences a constant nearness to GOD.
Summing up Sant Tukaram Maharaj says, GOD is near to all who call on Him wholeheartedly and more than anything else unconditionally.

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

तुका राम बहुत मिठा रे I
भर राखुं शरीर I
तनकी करूं नावरी I
उतारुं पैल तीर II
संत पन्हैया ले खडा I
राहूं ठाकूरद्वार I
चलत पाछे हुं फिरो I
रज उडत लेऊं सीर II
तुका प्रभू बडो न मनूं न मानूं बडो I
जिसपास बहु दाम I
बलिहारी उस मुखकी I
जिसते निखते राम II

"In this composition Sant Tukaram Maharaj says, the body of the One who remains absorbed in the Holy Ram Nam, the ambrosial nectar, can weather any storm and transcend the ocean of endless cycle of deaths and rebirths, the true purpose of this rare human birth.
Sant Tukaram Maharaj says, Blessed is the place where a Saint treads upon, for in the dust of his feet is the virtue of all pilgrimages. He prays for the gift of this dust, for nothing else he wants from GOD. He wishes to seek GOD by adorning his forehead with the dust of Saint's feet and will follow their footprints wherever they go, for this dust is an elixir that grants salvation, a Supreme Bliss both here and hereafter.
Sant Tukaram Maharaj says, more than a King or wealthy, he will honour the One who speaks nothing but only Holy Ram Nam ceaselessly."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

तुका बस्तर बिचारा क्या करो रे I
अंतर भगवा न होय I
भीतर मैल कब मिटे रे I
मरे उपर धोय II
राम राम कहे रे मन I
औरसुं नही काज I
बहुत उतारे पार I
आगे राखे तुकाकी लाज II
लोभीके चित धन बैठे I
कामिनी चित काम I
माताके चित पुत बैठे I
तुकाके मन राम II

"The colour of Purity, Saffron represents fire that burns the ignorance of "I am the body" idea to make One aware of the true purpose of his rare human birth, the Liberation. Wearing Saffron represents the Blessed who have renounced the material world on their journey of Self Realisation. In this composition Sant Tukaram Maharaj says, the True change must be from within, for nothing will be accomplished by merely wearing the saffron.
He says, the bodily cleaning can remove the outer dirt of the body but not the filth of our instinctive mind which brings us only sufferings. Had the cleansing been done only by bathing in water then the frog would have been the first to obtain salvation, for the frog always bathes in water.
Sant Tukaram Maharaj  says, our mind which is accumulating filth since time immemorial can be cleansed only by remaining absorbed in the Holy Ram Nam, for both soul and GOD live together in the temple of human body and the Holy Ram Nam becomes a bridge connecting them.
Sant Tukaram Maharaj says, enjoying the Divine Melody of Ram Nam has nothing to do with the world around, for it is seeking dialogue with our True Self. And hence he implores One to practice reciting Ram Ram with every passing moment and walk on the footsteps of those Blessed who transcended the ocean of sufferings by doing the same thing.
Illustrating with beautiful analogies Sant Tukaram Maharaj says, the longing for GOD should be like the mind of the greedy, craving for money all the time or lustful advances of One obsessed by it or mother's wholehearted attention to her child.
Summing up Sant Tukaram Maharaj says, since Name and Named are the same, the Holy Ram Nam becomes our contact with GOD, for it is the crowning realisation of all endeavors."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

काहे लकडा घास कटावे I
खोद ही जुमीन मठ बनावे II
देवलवासी तरवरछाया I
घरघर माई खपरि वसमाया II
कां छाडिये भार फेर सीर भागे I
मायाकों दुःख मिटलीये अंगे II
कहे तुका तुम सुनो हो सिद्धा I
रामबिना और झुटा कछु धंदा II

Men can deceive themselves by wearing pious looks and dressing in distinctive clothes and build their own sanctuaries , but GOD Realisation needs none. Truth is higher than everything. But higher still is True Living.
In this composition Sant Tukaram Maharaj  implores the seeker on his Self Quest to refrain from remaining secluded from others, for Self Realisation is a journey within. He says, One needs no worldly paraphernalia on his Self Quest, as it unnecessarily promotes false ego sense which may hinder his progress.
Talking about austere living, Sant Tukaram Maharaj implores the seeker on his Self Quest to make a temple or shade of a tree as his home and seek food by visiting households, just enough to survive than flourish. He says, One needs courage of conviction not to get attracted to the worldly entanglements which he has renounced himself, for  no one but only he can free himself from the alluring temptations of the world around.
Summing up Sant Tukaram Maharaj says, the journey to Truth must begin by identifying the Untruth, for the greatest lie is that the world of sense gratification born of our body consciousness which seems to be the only reality is only That Which Is Not.
He says, GOD doesn't descend from the clouds above, for he is the Supreme Indweller, the Eternal and only Truth, which One realises when One remains absorbed in the Holy Ram Nam, for it is the panacea of all ills."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

देवे दिला देह भजना गोमटा I
तो या झाला फाटा बाधिकेच्या II
ताठोनिया मान राहिली वरती I
अहंकारा हाती लवो नेदी II
दास म्हणावया न वळे रसना I
सइर वचना वास गळे II
तुका म्हणे कोठे ठेवावा विटाळ I
स्नाने निर्मळ व्हावयासी II

"In this composition Sant Tukaram Maharaj says, human body is the best conduit One can have to attain Self Realisation. However it is the ignorance of "I am the body" idea that makes us believe that the body with which we identify ourselves is the Truth, when in reality it is just a mirage and will be snatched away from us in the twinkling of an eye.
Sant Tukaram Maharaj says, "I am the body" idea weighs us down so much that by seeing we see but do not perceive, by hearing we hear but do not understand, for as long as we are "at home in the body" we are far from GOD.
Sant Tukaram Maharaj says, bowing down with reverence is impossible for the One in the grip of the false ego sense which is born of body consciousness. He says, there is no panacea for the waggling tongue of the One who is reluctant to openly accept that he is devotee of GOD.
Summing up Sant Tukaram Maharaj says, sacred is the body through which One can attain Self Realisation in his rare human birth. But mere cleaning of the body is not enough, for One must consciously wipe out the real filth, the ignorance of "I am the body" idea which is the root cause of all sufferings."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूवरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

धरावा तो बरा I
ठाव वसतीचा थारा II
निजल्या जागविती I
निज पुरावूनि देती II
एक वेवसाव I
त्याचा संग त्यांचा जीव II
हिते कळे हित I
ग्वाही एक एकां चित्त II
विषमाचे काही I
आड तया एक नाही II
तुका म्हणे बरी I
घरा येतील त्या परी II

"In the company of GODLY Being, One has nothing to rue, for in his company, One knows GOD and follows Him True."
In this composition Sant Tukaram Maharaj says, to go on the pilgrimage or into the beyond, One must take pilgrim as his companion, for a GODLY Being is the True Pilgrim.
He talks about such Spiritually Wise, who makes us aware that, while the entire world blindly gropes in the dark, chasing the fleeting shadows which are ever eluding and ever fading, the very Fountain-head of the Supreme Bliss lies untapped deep within us. And hence he says, One must consciously keep himself in the company of such Luminary who has himself transcended beyond and can help others to do likewise.
Sant Tukaram Maharaj says, rather than following the footsteps of the Wise, One should seek what they sought. He says, in the company of the Wise, who have transcended the duality, One realises that he must not waste his rare human birth in the blindfold of the ignorance, like other creatures, for this rare opportunity of returning to his source  should not be lost.
Summing up Sant Tukaram Maharaj says, the only way One can move firmly on the journey of Self Realisation is to walk on the path laid down by GODLY Being, as his company has a marvelous effect in removing all traces of evil."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

देह जाईल जाईल I
यासी काळ हा खाईल II
कां रे नुमजशी दगडा I
कैचे हत्ती घोडे वाडा II
लोड बोलिस्ते सुपती I
जरा आलिया फजिती II
शरीरसंबंधाचे नाते I
भोरड्या बुडविती सेताते II
अझुनि तरी होई जागा I
तुका म्हणे पुढे दगा II

"This composition of Sant Tukaram Maharaj is about the ignorance of the true purpose of this rare human birth by which we are being constantly swayed by countless attachments, myriads of aspirations and desires springing from longings of heart. He says, this ignorance is a serious malady with which we are afflicted and it is the cause of bondage.
Sant Tukaram Maharaj says, we usually lament the death of others but are not sagacious enough to care for our own end which is inevitable. Neither Kings nor beggars remain, for all go, each one in his time. He says, we may be very clever in the worldly affairs, but strange as it may seem, we know nothing of what awaits us all, and we have to go like all others, all alone and empty handed. The inevitable fate of all is, weeping we come into the world, and weeping we depart from the world.
Sant Tukaram Maharaj says, the material possessions One accumulates do not come to his rescue at the time of death, for One finds no comfort in even a soft bed when his body withers with old age.
Sant Tukaram Maharaj says, One spends his life accumulating the riches, but he himself cannot enjoy them forever as death robs him of that privilege. The riches then pass to his relatives. Sant Tukaram Maharaj says, this is just like a ripe crop being ravished by stray birds.
Summing up Sant Tukaram Maharaj implores us to awaken from the deep slumber of ignorance of the true purpose of this rare human birth, for unless the senses are subdued and the mind is stilled in a state of equipoise, One cannot witness the glory of GOD."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

मायबाप सवे नये धनवित्त I
करावे संचित भोगावे तें II
म्हणऊनि लाभ काय तो विचारी I
नको चालीवरी चित्त ठेवूं II
आयुष्य सेवटी सांडूनि जाणार I
नव्हेची साचार शरीर हे II
तुका म्हणे काळे लावियेलें माप I
जमा धरी पापपुण्याची हे II

"Be not deceived, GOD is not mocked. For whatever a man will sow, so shall he reap"
In this composition Sant Tukaram Maharaj talks about Karmic Cycle, nature's stubborn and inexorable way from which there is no escape and to which there is no exception. He says, as a man thinks, so he becomes, and hence One has to bear the fruit of his actions, sweet or bitter, regardless of whether he likes it or not.
Sant Tukaram Maharaj says, no riches of the world or loved ones can be of any help when death knocks on the door, for One cannot escape the latencies lying in the storehouse of his Sanchit Karma account from endless ages, which needs to be exhausted for One to be free from it. And hence he implores One to become mindful of his actions so that he will not waste his precious human birth on frivolous material pursuits.
Sant Tukaram Maharaj says, all flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls. And hence he cautions, not to rely much on the  body to which we mistakenly identify as ourselves, for days of body are numbered as soon as it comes into existence.
Summing up Sant Tukaram Maharaj says, the souls of the departed receive rewards and punishments according to their sins and virtues, for Karma is the destiny man weaves for himself."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

कोण त्याचा पार पाववी धुंडितां I
पुढे विचारिता विश्वंभरा II
अणुरेणू सूक्ष्म स्थुळा पार नाही I
श्रुती नेती त्याही खुंटलिया II
फळांत कीटक येवढे आकाश I
ऐसी तरुवरास अनेक किती II
दाविले अनंते अर्जुनासि पोटी I
आणीक त्या सृष्टी कृष्ण लोक II
तुका म्हणे लागा संताचिये कासे I
ठाव घेतां कैसे वांचा जीवे II

"You are everything and no thing."
In this composition Sant Tukaram Maharaj talks about GOD, the Supreme Being, who is beyond description, for the seeker can experience Him only when he is in union with the Divine. He says, the all encompassing and all pervading GOD is subtler than subtlest.
Sant Tukaram Maharaj says, even the Vedic Scriptures Shruti failed in an attempt to realise the True Reality behind perceived reality and hence described GOD as "Neti Neti" or "Not This, Not This".
Illustrating the majesty and splendour of the Supreme Being, Sant Tukaram Maharaj says, GOD in whom lie the infinite universes indwells a tiny bug in the belly of a fig fruit, for of the many fig fruits of a fig tree, to know of the number of bugs inside them is truly beyond comprehension, as is GOD. He says, in the Great Epic Mahabharat, to appease Arjun who faced the moral dilemma, GOD Narayan revealed Himself holding all creatures of the universe as part of Him, for He is Himself without beginning or an end. The  cosmic display of Gods and Goddesses, good and bad as perceived by us are all born from Him and merge back into Him.
Summing up Sant Tukaram Maharaj earnestly implores us to seek the company of the Spiritually Wise on our journey of Self Realisation. In other words, the journey of Becoming One begins when One is in the company of Self Realised Soul "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

माप म्हणे मी मविते I
भरी धणी ठेवी रिते II
देवा अभिमान नको I
माझे ठायी देऊं सको II
देशी चाले सिका I
रिते कोण लेखी रंका II
हाती सूत्रदोरी I
तुका म्हणे त्याची थोरी II

"Just like within the car is the power to get you to where you want to go, but in and of itself the car cannot do anything without you at its controls. Similarly our body becomes alive by the indwelling soul, not by itself. In this composition Sant Tukaram Maharaj has elucidated this thought. He says, under the spell of Maya, the Cosmic Illusion, we tend to believe that our body is the real we, when in reality what natures us is our soul. All that our physical mind is capable of cannot manifest without the drive of our True Self.
Illustrating with beautiful analogy Sant Tukaram Maharaj says, the measuring jug measures, but only that which is poured into it. On its own, the jug neither fills itself nor empties itself. The filling and emptying is done by someone else. Sant Tukaram Maharaj says, our body is like this measuring jug. On its own it can do nothing until the Supreme Self instills in it the life. And hence he says, One must consciously get rid of the feelings of "I did this thing and I did that thing" when in reality the body with which we identify ourselves is nothing by itself and cannot do anything on its own. Sant Tukaram Maharaj says, just like a pauper becomes a celebrity when he holds Seal of King in his hand, it is GOD who makes the flesh alive.
Summing up Sant Tukaram Maharaj says, the journey of Self Realisation can be successful when One realises that the only way up is down, for he who bows down to GOD can stand up to anything."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

पिंड पोसावे हे अधनाचे ज्ञान I
विलास मिष्टान्न करूनिया II
शरीर रक्षावे हा धर्म बोलती I
काय असे हाती तयांचिया II
क्षणभंगूर हे जाय न कळतां I
ग्रास गिळी सत्ता नाही हाती II
कर्वतीली देहे कांपीयेले मांसा I
गेले वनवासा शुकादिक II
तुका म्हणे राज्य करिता जनक I
अग्निमाजी एक पाव जळे II

"The crocodile grip of "I am the body" idea makes us desire the material world as if it were real, thereby entrapping us in the powerful snare of bondage. In this composition Sant Tukaram Maharaj talks about the need to consciously renounce the "I-ness", for only then can our True Self will shine forth. He says, the greatest paradox is that the veil of ignorance of "I am the body" idea makes One strive for the rejuvenation of his body which is destined to be robbed of its strength with each passing moment. Identification of Self with the body makes One do everything possible to protect his body from damage. But in reality it remains merely a pretension, for nothing is in his hands. The body with which One identifies himself may betray him any moment and what seemed to be eternity a moment ago can become history. Illustrating the vulnerability of man Sant Tukaram Maharaj says, man even doesn't know whether he will be able to swallow a bit of food he is about to eat.
Sant Tukaram Maharaj says, GOD Realisation happens to those who dare to renounce their body consciousness, for it may be deliberately cutting One's flesh or conscious acceptance of ascetism or any way of rising above body consciousness. He says, King Janak, absorbed in the Holy Ram Nam, remained unperturbed even when he sat on his throne with one leg thrust in fire, was liberated and became the idol of countless souls trapped in the realm of misery of unending cycle of deaths and rebirths.
Summing up Sant Tukaram Maharaj says, Self Realisation is attained when One's awareness is so poised in the absolute that pleasure and pain are equal for him."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूवरणार्पणमस्तु II