II श्रीराम जय राम जय जय राम II

सदा माझे डोळा जडो तुझी मूर्ती I

रखुमाईच्या पती सोयरिया II

गोड तुझे रूप गोड तुझे नाम I

देई मज प्रेम सर्वकाळ II

 विठो माऊलीये हाचि वर देई I

संचरोनी राही हृदयामाजी II

तुका म्हणे काही न मागे आणिक I

तुझे पायी सुख सर्व आहे II

"In this composition Sant Tukaram Maharaj, in his passionate longing of the heart to return to its source, views Lord Panduranga as his most intimate and cherished companion and within the folds of his words beholds the endless love story between his individual soul and GOD.

He says, I hide Your beauty in my eye O' Lord Panduranga, for whatever and wherever I look at, there You are.

O'Lord he says, may nothing delight me more than Your image and Your name, for they are the nectarian treasure unparalleled.

He says, bestow upon me a boon O 'Lord so that I could feel Your presence in me deep within ceaselessly.

Summing up Sant Tukaram Maharaj says, I ask from You nothing O'Lord but Your Feet engraven in my heart, for they are the fountainhead of True Happiness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सुंदर ते ध्यान उभे विटेवरी I

कर कटावरी ठेवूनिया II

तुळशीहार गळां कासे पीतांबर I

आवडे निरंतर हेचि ध्यान II

मकर कुंडले तळपती श्रवणी I

कंठी कौस्तुभमणि विराजित II

तुका म्हणे माझे हेचि सर्व सुख I

पाहीन श्रीमुख आवडीने II

"In this composition Sant Tukaram Maharaj says, nothing excels the beauty of Lord Vithoba standing arms akimbo on a brick. 

He says, I adore His image wearing a necklace of Tulsi-beads, embedded with the legendary Kaustubha Gem and fish shaped earrings and draped in Pitambar, the yellow cloth.

Summing up Sant Tukaram Maharaj says, no happiness excels the happiness of His contemplation, and my spontaneous outpouring of love knows no bounds when I gaze at His Divine Beauty." 

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

स्त्रिया पुत्र कलत्र हे तंव मायावंत I

शेवटींचा अंत न पवे कोणी II

यमाचिये हाती बांधोनिया देती I

भूषणेही घेती काढोनिया II

ऐसीयां चोरांचा कैसा हा विश्वास I

धरिली तुझी कास तुका म्हणे II

"In this composition Sant Tukaram Maharaj says, no matter how strong the emotional bonding may be, no man or woman can accompany their spouse on the funeral pyre where in the end One is all alone.

He says, man marries a woman or woman to man not as a social cause but solely with the intention of seeking their individual happiness.

He gives analogy of a thief to these worldly relations, for their intentional endeavor in the pursuit of individual happiness is just like a thief whose actions are driven by an ulterior motive. 

Summing up Sant Tukaram Maharaj says, You are my only hope O Lord, from getting drowned in the abyss of this ignorance."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बळीयाचे अंकित I

आम्ही जालो बळीवंत II

लाथाळीला संसार I

केला षडुर्मिचा मार II

जन धन तन I

केले तृणाही समान II

तुका म्हणे आतां I

आम्ही मुक्तिचिया माथा II

In this composition Sant Tukaram Maharaj says, just like a servant of a powerful man is no less, so we are, for like our Master, the Almighty GOD Hari, we have become powerful.

 He says, having overcome the six emotional and physical feelings, which are Thirst, Hinger, Sorrow, Temptation, Old age and Death, the fame, material riches and "I am this body" idea lures us no more. 

He says, an end to the repeated sufferings no more remains a distant dream, for we live 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

तुजविण मज कोण वो सोयरे I

आणिक दुसरे पांडुरंगा II

लागलीसे आस पाहतसे वास I

रात्री वो दिवस लेखी बोटे II

काम गोड मज नलगे हा धंदा I

तुका म्हणे सदा तेचि ध्यान II

"In this composition Sant Tukaram Maharaj says, none is so close to my heart than You O'Lord Panduranga, and the most awaited is Your Realisation so much so that had there been a day or night without seeing You, it makes me restless.

O'Lord He says, neither my work nor anything  else delights me any more, since You and only You dwell in my tongue of thought incessantly."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जन्म मृत्यू फार झाले माझ्या जीवा I

ऐक माझा धांवा पांडुरंगा II

सिणलो बहुत करितां येरझारा I

राखुमाईच्या वरा पांवे वेगीं II

तुका म्हणे तूं गा पतीतपावन I

घेई माझा सीण जन्मांतर II

"In this composition Sant Tukaram Maharaj says, the grueling cycle of deaths and rebirths since time immemorial has taken it's toll and therefore I implore You O'GOD Panduranga to come to my rescue and save me from this aimless drifting and wandering once and for all."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

लोह चुंबकाच्या बळे I

उभे राहिले निराळे II

तैसा तूंचि आम्हांठायी I

खेळतोसी अंतर्बाही II

भक्ष अग्नीचा तो दोरा I

त्यांसी वाचवी मोहरा II

तुका म्हणे अधीलपणे I

नेली लांकडे चंदने II

"In this composition Sant Tukaram Maharaj says, the whole existence, no doubt, is but a play of affairs of the Divine and, the whole creation is but a manifestation of true nature of GOD, for the soul that makes the otherwise inert body come alive is nothing but Him, but in disguise. Blessed are the few who realise this, for they attain GOD Realisation. 

Illustrating with beautiful analogies he says, not all but few pieces of iron rubbed against a magnet become a magnet or the lowly trees in the vicinity of Sandalwood become fragrant.

In another analogy he says, a thread invariably succumbs to fire except when it is wound around a particular stone 'Mohra'. In other words, One transcends the repeated sufferings past GOD Realisation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

हो का दुराचारी I

वाचे नाम जो उच्चारी II

त्याचा दास मी अंकित I

कायावाचामनेसहित II

नसो भाव चित्ती I

हरिचे गुण गातां गीती II

करी अनाचार I

वाचे हरिनाम उच्चार II

हो का भलते कुळ I

शुचि अथवा चांडाळ II

म्हणवी हरिचा दास I

तुका म्हणे धन्य त्यास II

"In this composition Sant Tukaram Maharaj says, my wholehearted service is to he who has 'Hari Naam' constantly in his tongue of thought no matter how rogue he may be.

He says, there is no greater blessedness than doing the Name Worship of GOD Hari incessantly, no matter who does it or whether it is done with true longing or not."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कृपावंत किती I

दिने बहू आवडती II

त्यांचा भार वाहें माथा I

करी योगक्षेम चिंता II

भूलो नेदी वाट I

करी धरूनि दावी नीट II

तुका म्हणे जीवे I

अनुसरल्या एका भावे II

In this composition Sant Tukaram Maharaj says, GOD adores most those who seek Him with selfless  love, for He returns in multifolds knowing beforehand what is in their hearts.

He says, GOD is a beacon of Hope for those of His devotees who may at times go astray from their path of Self Quest.

Summing up Sant Tukaram Maharaj says, when love is exclusively directed from the heart to GOD, then it becomes a One Pointed Devotion where there is no one else, nobody else, nothing else, but GOD, for He carries burdens of those who unburden upon Him wholly and unconditionally."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

समर्थाचे बाळ किवीलवाणे दिसे I

तरी कोणा हासे जग देवा II

अवगुणी जरी झाले ते वोंगळ I

करावा सांभाळ  लागे वाचा II

तुका म्हणे तैसा मी एक पतीत I

दास मुद्रांकीत झालो तुझा II

"In this composition Sant Tukaram Maharaj says, there is no greater mockery for a Sovereign Ruler if his child looks helpless. The onus is on father to take care of his child irrespective of his failings.

Similarly take me in your arms O' GOD he says, for I am Your child, full of inconsistencies and failings."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

भोगावरी आम्ही घातला पाषाण I

मरणा मरण आणियेलें II

विश्व तू व्यापक काय मी निराळा I

काशासाठी बळा येऊं आतां II

काय सारुनिया काढावे बाहेरी I

आणुनी भीतरी काय ठेवू II

केला तरी उरे वादचि कोरडा I

बळे घ्यावी पीडा स्वपनिंची हे II

अवघेचि वाण आले तुम्हां घरा I

मजुरी मजुरा रोजकीर्दी II

तुका म्हणे कांही नेणें लाभ हानी I

असेल तो धनी राखी वाडा II

"In this composition Sant Tukaram Maharaj says, the realisation that the 'True Me' is separate from body, senses and their gratification and the root cause of all sufferings is "This body is the real me" idea, has annihilated the repeated sufferings once and for all.

He says, If only You O' Lord is here, there, and everywhere, within this, that, and everything then how can I be separate from You ?

He says, if inside out is You and You only O' Lord then it is futile to say that I bring something in or drag something out of me.

He says, perpetual happiness is impossible from "This body is the true me" idea which in itself is an illusion or That Which Is Not.

He says, 'Punchkoshas' are the five layers of the body that seemingly cover the True Self or Consciousness. This rare human birth, by divine grace, is meant to strive to comprehend the Supreme Indweller residing within these layers. It is up to us to what we give importance to, the ignorance of "This body is the true me" idea or making use of this precious human birth to attain GOD Realisation, the crowning fruition of all endeavors."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

राजा चाले तेथे वैभव सांगाते I

हे काय लागते सांगावे त्या II

कोणी कोणा येथे न मनी जे फुका I

कृपेविण एका देवाचिया II

शृंगारिले नाही तगों येत वरि I

उमटे लौकरी जैसे तैसे II

तुका म्हणे घरी वसे नारायण I

कृपेचि ते खूण साम्या येते II

"We are destined to Greatness by GOD's Grace."

In this composition Sant Tukaram Maharaj says, the royal paraphernalia and his army follows the King wherever he goes. He doesn't have to order them to accompany him. On the other hand he says, no matter how attractively an untruth is presented, its true nature doesn't remain hidden too long 

He says, GOD Realised Soul needs no trumpets, for it reflects in the unassuming way he carries himself, living amidst the world of pluralities, yet remaining unaffected by it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

लटिकियाच्या आशा I

होतो पडीलो वोळसा I

होऊनिया दोषा I

पात्र मिथ्या अभिमाने II

बरवी उघडली दृष्टी I

नाही तरी होतो कष्टी I

आक्रंदसे सृष्टी I

मात्र या चेष्टांनी II

मरणाची नाही शुद्धी I

लोभी प्रवर्तली बुद्धी I

परती तो कधी I

घडेचि ना माघारी II

सांचुनि मरे धन I

लावी पोरांसी भांडण I

नाही नारायण I

तुका म्हणे स्मरिला.II

"In this composition Sant Tukaram Maharaj says, the journey of  'Self Awakening' saved me, else there seemed to be no way out of the maelstrom of 'My body is the true me' and the unending desire of 'Me and Mine', that was drowning me in the abyss of repeated sufferings since time immemorial. 

He says, the whole world has become a marionette, a puppet worked by string of ' My body is the true me' idea.

No one remembers that there is something called Death, the predator on prawl from the moment he was born, who when strikes nothing remains.

He says, the man who gave more importance to earning riches than the Name Worship of GOD Narayan left this world carrying nothing with him, and in the end the fortune he left behind became a curse when his children started fighting over who gets what and how much of it. 

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

दर्पणासी नखटे लाजे I

शुद्ध खिजे देखोनि II

ऐसे अवगुणाच्या बाधे I

दिसे सुधे विपरित II

अंधळ्यासी काय हिरा I

गाराचि तो सारिखा II

तुका म्हणे भुंके सुने I

ठाया नेणे ठाव तो II

"In this composition Sant Tukaram Maharaj says, just like all looks yellow to the jaundiced eye, the failings which we see in others are actually our own.

He says, the face that stares back through the mirror is the One that looks into it, for mirrors don't lie.

Illustrating with beautiful analogy he says, a sparkling diamond is no more than a pebble to the blind. In other words One fails to see the truth behind the facade due to ignorance.

He says, willfully living the ignorance is just like a dog who barks for no reason."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

शुकरासी विष्ठा माने सावकास I

मिष्टांनाची त्यास काय गोडी II

तेवी अभक्तासी आवडे पाखांड I

न लगे त्यां गोड परमार्थ II

श्वानासी भोजन दिले पंचामृत I

तरी त्याचे चित्त हाडावरी II

तुका म्हणे सर्पा पाजिलिया क्षीर I

वमितां विखार विष झाले II

In this composition Sant Tukaram Maharaj says, an ignorance captivates the attention of an atheist more than GOD and His Realisation.

Illustrating this with meaningful analogies he says, for a pig, faeces is the most delicious food 

A raw bone salivates a dog more than a luscious and fragrant food.

He says, no matter how much milk is fed to a snake, it's venom increases in multifolds."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

योग तप याचि नांवे I

गलित व्हावे अभिमाने II

करणे ते हेचि करा I

सत्ये धरा व्यापार II

तरी खंडे येरझारा I

निघे भार देहाचा II

तुका म्हणे मानामान I

हे बंधन नसावे II

"In this composition Sant Tukaram Maharaj says, the true ascetic is not the One who wears austerity externally, but he who has transcended "I am this body" idea.

He says, the journey of GOD Realisation is not about Renunciation of Action but Renunciation in Action. And therefore he says, follow this path steadfastly, for countless have done so since time immemorial and been able to put a stop to the gruelling cycle of repeated sufferings once and for all. 

He says, beware of insult on the journey of Self Realisation, for insulted is he who holds "I am this body" idea dearly and inadverently follows the path in opposite direction."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काय नव्हे केले I

एका चिंतितां विठ्ठले II

सर्वसाधनांचे सार I

भवसिंधु उत्तरी पार II

भोग याग तपे I

केली तयाने अमुपे II

तुका म्हणे जपा I

मंत्र त्रिअक्षरी सोपा II

"In this composition Sant Tukaram Maharaj says, every form of life is the manifestation of  'Vitthal Naam', and therefore all that happens is His Will. 

He says, the merit of the constant contemplation of 'Vitthal Naam' far excels all the myriad ways of His Realisation, for it alone ennobles and purifies.

He says, being absorbed in the Name Worship of GOD Vitthal is but learning how to die so that you may begin to live in the truer sense, on your journey within."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नाही निर्मळ जीवन I

काय करील साबण II

तैसे चित्तशुद्धी नाही I

तेथे बोध करील काई II

वृक्ष न धरी पुष्पफळ I

काय करील वसंत काळ II

वांजे न होती लेकुरे I

काय करावे भ्रतारे II

नपुंसका पुरुषासी I

काय करील बाईल त्यासी II

प्राण गेलिया शरीर I

काय करील वेव्हार II

तुका म्हणे जीवनेविण I

पीक नव्हे नव्हे जाणं II

"The spiritual discourse to the ignorant is as futile as pouring water over the inverted pitcher."

In this composition Sant Tukaram Maharaj elucidates this thought. He says, unless the inner filth is cleansed, nothing will sink in, no matter how much One dives deep into the Spiritual Wisdom, for if salvation can be obtained by bathing in water, frog would have had better chance than even a man.

Illustrating with beautiful analogies he says, alone soap cannot wash a cloth unless the water is clean.

He says, alone Spring Season will be unable to make wonder if the tree is barren.

He says, alone man cannot beget an offspring if his wife is unable to conceive.

He says, a woman is helpless if her husband is impptent.

He says, the body withers as soon as the soul departs from it.

Summing up Sant Tukaram Maharaj says, just like abundant water is paramount to plentiful harvest, so is the True Awakening, which is impossible unless One sweeps his mind and cleans his heart."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

उतरलो पार I

सत्य झाला हा निर्धार II

तुझे नाम धरिले कंठी I

केली संसाराची तुटी II

आता नव्हे बाधा I

कणेेविशी कांही कदा II

तुका म्हणे कांही I

आतां उरले ऐसे नाही II

"In this composition Sant Tukaram Maharaj elucidates GOD Realisation. He says, living in the world but not of the world has at last come true.

He says, I live in the present with my mind immersed in 'Hari Naam'. And therefore the danger of getting mauled by the beast of attachment lurks no more.

Summing up Sant Tukaram Maharaj says, GOD Hari encompasses my world entire."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आतां पुढे धरी I

माझे आठव वैखरी II

नको बदबडू भांडे I

कांही वाऊगे ते रांडे II

विठ्ठल विठ्ठल I

ऐसे सांडोनियां बोल II

तुका म्हणे आण I

तुज स्वामींची हे जाण II

"O' My Tongue, says Sant Tukaram Maharaj in this composition, at least 'from now on' waste not a moment without chanting GOD Name Hari.

He says, tame your bellicoseness O'My Tongue, for even though you are always eager to argue and ever ready to start a quarrel, no idle talk can take a place of the Name Worship of GOD, the crowning fruition of all endeavors.

O'My Tongue, says Sant Tukaram Maharaj, let your solemn promise to the Master Creator be chanting 'Vitthal Vitthal' incessantly, for this nobles of all virtues is a beacon to show you the way home back to Him."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

वंदीन मी भूते I

आतां अवघिची समस्ते II

तुमची करिन भावना I

पदोपदी नारायणा II

गाळूनिया भेद I

प्रमाण तो ऐसा वेद II

तुका म्हणे मग I

नव्हे दुजयाचा संग II

"In this composition Sant Tukaram Maharaj says, the whole of creation O'GOD is but Your revelation and therefore I shall bow down with reverence to all beings who are part of it, assuming only You occupy them all, here, there, and everywhere, within this, that, and everything.

He says, taking cue from the Vedic Scriptures, propounding since time immemorial, I shall view all equally, for that will truly be the emancipation from the bondage of duality, the root cause of all the sufferings."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सोडिला संसार I

माया तयावरी फार II

धांवे चाले मागे मागें I

सुखदुःख साहे अंगे I

याने घ्यावे नाम I

तींसी करणे त्याचे काम II

तुका म्हणे भोळी I

विठाई कृपेची कोवळीं II

"In this composition Sant Tukaram Maharaj says, dear to GOD is he who yearns for Him, for GOD accompanies him all the time and never leaves him alone even in his sufferings.

He says, GOD reciprocates with equal fervour and His Grace knows no bounds when One renders service to anyone, anywhere, as an offering to GOD.

He says, nothing could be better than the devotee remaining pensive in the Name Worship of GOD all the time and GOD doing his work, not letting his reverie broken.

Sant Tukaram Maharaj says, no trick but the innocence of a devotee harboring a true longing delights GOD Vithai more than mere pretence."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तुटे भवरोग I

संचितक्रियमाणभोग II

ऐसे विठोबाचे नाम I

उच्चरितां खंडे जन्म II

वसो न सके पाप I

जाय विविध तो ताप II

तुका म्हणे माया I

होय दासी लागे पायां II

"In this composition Sant Tukaram Maharaj says, good or bad deeds that stand to man's credit as earned in all the past lifetimes, the present life which is just unfoldment of the predestined Karmas with which One comes fully loaded into the world and One's willful actions and deeds in his present existence cease to have their detrimental effect as soon as One chants GOD Name Vithoba, for His Name reduces to ashes the latencies lying in the storehouse to One's account from endless ages as well as the unfructified Karmas done hitherto, just as a spark of fire reduces to ashes the entire forest. In other words World comes into play only when One forgets GOD Vithoba.

He says, the only way to escape the Karmic Influence which causes the repeated sufferings is to stick to the path of GOD through His Name Worship.

He says, Sin forsakes him who chants GOD Name Vithoba fondly. In other words the propensity to think evil and to do evil ceases and One starts looking at the sufferings in a detached way when One remains absorbed in the Name Worship of GOD. 

He says, only the devotee who lives in the world but not of the world, absorbed in the Name Worship of GOD, has upper hand over Maya, the Mistress of Illusion, who is habitual of calling the shots otherwise."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आयुष्य गेले वयांविण I

थोर झाली नागवण II

आतां धांवाधांव करी I

काय पाहातोसी हरि II

माझे तुझे याचि गति I

दिवस गेले तोंडी माती II

मन वांव घेऊ नेदी I

बुडवू पाहे भवनदी II

पहिला विषयाचा घाला I

तेणे नागविले मला II

शरण आलों आतां धांवे I

तुका म्हणे मज पावें II

"In this composition Sant Tukaram Maharaj says, already lot of time of this rare human birth has wasted in ignorance. And therefore I earnestly implore You O'Lord to make haste and awaken me from the slumber of ignorance of "This is Mine" and "This is Yours" before it is too late.

He says, just like a monkey swinging through the trees grabing one branch and lettig it go to seize another, our mind is, for it is this fickleness of the mind that makes the repeated sufferings inevitable. In other words the mind is robbed of its inherent common sense by the five thieves Lust, Anger, Greed, Attachment and Ego.

Summing up Sant Tukaram Maharaj says, bestow upon me Your Grace O' Lord, for I humbly surrender and submit myself to You."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जरी मी नव्हतो पतित I

तरि तू पावन कैचा येथ II

म्हणोनि माझे नांव आधी I

मग तू पावन कृपानिधी II

लोही महिमान परिसा I

नाही तरी दगड तैसा II

तुका म्हणे याचक भावे I

कल्पतरू मान पावे II

"In this composition Sant Tukaram Maharaj says, One becomes a resquer only when he saves someone from a dangerous or difficult situation. Similarly he says, You become the saviour O' GOD, only because countless like me look at You to save us from getting drowned in the abyss of ignorance. And therefore he says, I, the ignorant come before You O'GOD, and You come the next. 

Illustrating this with beautiful analogy he says, a 'Paras Stone or a Philosopher's Stone known to have an ability to turn iron into gold would have been no more than an ordinary stone had there been no iron. 

In another analogy he says, 'Kalpataru', the wish fulfilling tree would not have had its greatness had there been no wishers, for only emptiness invites fullness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

विठ्ठल नावाडा फुकाचा I

आळविल्या साठी वाचा II

कटी कर जैसे तैसे I

उभा राहिला न बैसे II

न पाहे सिदोरी I

जाती कुळ न विचारी II

तुका म्हणे भेटी I

हाक देतां उठाऊठी II

"In this composition Sant Tukaram Maharaj says, like a helmsmen, GOD Vitthal is ever ready to ferry us across the ocean of repeated sufferings. What me must do is not to waste even a moment of this rare human birth without His Name Worship.

He says, GOD Vithoba is standing hands akimbo on a brick since time immemorial, on toes to give us a hand provided we move ahead one step, for His Grace discriminates not between who does so, a rich or poor, righteous or sinner or how pious or not our ancestors were. 

Summing up Sant Tukaram Maharaj says, One must not keep GOD as one of the options, for One who calls Him and Him only never regrets."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

वरी बोला रस I

कधी ज्ञान माजी फोस II

ऐसे लटीके जे ठक I

तया इह ना परलोक II

परिसे एक सांगे I

अंगा धुळी हे नलगे II

तुका म्हणे हाडे I

कुतऱ्या लाविले झगडे II

"Empty vessels make the most noise" In other words those who know the least often speak the most, speak the loudest, and create the most fuss, thereby making their presence felt most. 

In this composition Sant Tukaram Maharaj comments on those who talk the talk but do not walk the walk. In other words they do not act in a way that agrees with the things they say.

He says, the quest of happiness for those who speak great swelling words of emptiness never ends.

Illustrating with beautiful analogy he says, people with the least knowledge are the most outspoken is just like dogs quareling for a juiceless raw bone.

Summing up Sant Tukaram Maharaj says, rare is the One who Walks His Talk on his Self Quest, consciously avoiding the trumpet call to self importance."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

घेई घेई माझे वाचे I

गोड नाम विठोबाचे II

तुम्ही घ्या रे डोळे सुख I

पाहा विठोबाचे मुख II

तुम्ही ऐका रे कान I

माझ्या विठोबाचे गुण II

मना तेथे धांव घेई I

राहे विठोबाचे पायी II

तुका म्हणे जीवा I

नको सोडू या केशवा II

"In this composition Sant Tukaram Maharaj dialogues with his sense organs about the Name Worship of GOD Vithoba. 

O' My Tongue he says, let you speak of nothing else but chant His Name incessantly.

O' My Eyes he says, let you become the reason to wake up every morning, to behold the beauty of GOD Vithoba standing hands akimbo on a brick.

O' My Ears he says, let nothing please you more than His praises, and O' My Mind he says, race as you always do but go to Him and rest your fickleness at His Feet.

Summing up Sant Tukaram Maharaj implores his soul not to abandon the thought that he is but a part of Infinite Him."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मन गुंतले लुलयां I

जाय धावोनि त्या ठायां II

मागें परतवी तो बळी I

शूर एक भूमंडळी II

नेऊनिया घाली घाला I

 नेणि काय होईल तुला II

तुका म्हणे येणें I

बहू नाडीले शाहाणे II

"The Vedic Scriptures say, there is a chariot, which has five horses pulling it. The horses have reins in their mouths, which are in the hands of a charioteer. A passenger is sitting at the back of the chariot. Ideally, the passenger should instruct the charioteer, who should then control the reins and steer the horses in proper direction. However here, the passenger has gone to sleep, and so the horses are holding the sway.

In this analogy, the chariot is the body, the horses are the five senses, the reins in the mouth of the horses is the mind, the charioteer is the intellect, and the passenger seated behind is the soul residing in the body. The senses ( horses) desire pleasurable things. The mind (reins) is not exercising restraint on the senses (horses). The intellect (charioteer) submits to the pull of the reins (mind). The senses decide the direction where the chariot will go. The soul experiences the pleasures of the senses vicariously, but they give it no satisfaction. Seated in this chariot, the soul (passenger) is moving around in this material world since eternity.

In this composition Sant Tukaram Maharaj comments on mind pulled in conflicting directions by compelling desires.

He says, truly mighty is the One who dares to wake up from his  slumber of ignorance and decides to take a proactive role in the journey to become desireless.

Beware of this mind he says, for the mind is full of surprises. The history is replete with examples where even the most sagacious fell prey to the fickleness of the mind."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आम्ही मागो ऐसे नाही तुजपाशी I

जरी तू भीतोसी पांडुरंगा II

पाहे विचारूनि आहे तुज ठावे I

आम्ही धालों  नावे तुझ्या एका II

रिद्धीसिद्धी तुझे भव्य भांडवल I

हे तो आम्हां फोल भक्तीपुढे II

तुका म्हणे जाऊं वैकुंठा चालत I

बैसोनि निवांत सुख भोगू II

"In this composition Sant Tukaram Maharaj says, I understand Your uneasiness O' Lord Panduranga, for You very well know that what we may ask from You, You will not be able to provide. The rare powers and the prosperity that You bestow upon Your devotees charms us not, for Your devotional worship delights us more.

He says, aware are You O' Lord that Your Name Worship alone delights us than anything else, for the feeling of satiety and content from within descends on us as we remain absorbed in it. 

Summing up Sant Tukaram Maharaj says, Abode of perpetual happiness Vaikuntha, is but a short walk to those who remain absorbed in the Name Worship of GOD, living in the world but not of the world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II