II श्रीराम जय राम जय जय राम II

धावे माते सोई I
बाळ न विचारता काही II
मग त्याचे जाणे निके I
अंग वोडवी कौतुके II
नेणे सर्प दोरी I
आगी भलते हाती धरी II
तीविणे ते नेणे I
आणिक काही तुका म्हणे II

It is said that "To completely trust GOD is to be like a child who knows deeply that even if he does not call for the mother, the mother is totally aware of him and is looking after him. In this composition Sant Tukaram Maharaj says, GOD wants us to come before Him as children, because children are innocent, and trust with a pure, uncorrupted heart. He says, One must go before GOD stripped of all doubts, full of wide eyed inspiration that comes from absolute and unconditional faith, for faith talks in the language of GOD.
Summing up Sant Tukaram Maharaj says, on the journey of Self Realisation One must seek GOD with childlike faith, for only GOD knows the Truth, He cares "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

नर नारी बाळे अवघा नारायण I
ऐसे माझे मन करी देवा II
न यो काम क्रोध द्वेष निंदा द्वंद्व I
अवघा गोविंद निःसंदेह II
असावे म्यां सदा विषयी विरक्त I
काया वाचा चित्त तुझे पायी I
करोनियां साह्य पुरवी मनोरथ                                                                        व्हावे कृपावंत तुका म्हणे II

"In this composition Sant Tukaram Maharaj says, O'GOD, do something so that all the fellow beings will appear as GOD Narayan to me.
He says, save me from being looted by Lust, Anger, Envy, Reproach and the Sense of Two-ness and let me find You amidst all thoughts and actions, in every moment and everywhere, even in the midst of all unfavourable and trying circumstances.
Sant Tukaram Maharaj says, just like One cannot eat the cake and have it, he aspires to be free from the desire of senses to seek GOD Realisation and dwell at His Feet with wholehearted devotion.
Summing up Sant Tukaram Maharaj says, O' GOD, only You can make my wishes come true, for even a broken tree can bear fruit with Your Blessings."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

तीर्थीची अपेक्षा स्थळी वाढे धर्म I
जाणावें ते वर्म बहु पुण्य II
बहु बरी पेसी भाविकांची जोड़ी I
काळ नाही घड़ी जात वायां II
करुनि चिंतन करवावे आणिकां I
तो या झाला लोकां नाव जगी II
तुका म्हणे ऐसे परउपकारी I
त्यांच्या पायांवरी डोई माझी II

"Faith Is not the clinging to the shrine but an endless pilgrimage of the heart."
In thIs composition Sant Tukaram Maharaj says, life is a pilgrimage. Each moment is to be lived in depth, because each moment contains GOD, hidden within it. And hence it is most prudent to be in the company of the Blessed who do not waste even a single moment without Name Worship of GOD.
Sant Tukaram Maharaj says, the Blessed, absorbed in the Name Worship of GOD, who also inspires others to follow the suit, becomes a ship to transcend them across the river of unending cycle of deaths and rebirths.
Summing up Sant Tukaram Maharaj says, he feels forever indebted to those devotees of GOD Vishnu who spend their lives to make others aware of the importance of Name Worship of GOD in this rare human birth, and in a way become a conduit to their Liberation.

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

शूद्रवंशी जन्मलो I

म्हणोनि दंभे मोकलीलो II

अरे तूंचि माझा आता I

मायबाप पंढरीनाथा II

घोकाया अक्षर I

मज नाही अधिकार II

सर्वभावे दीन I

तुका म्हणे यातिहीन II

"In this composition Sant Tukaram Maharaj says, being born in the lower caste, the pride and arrogance has forsaken me. O'Lord Panduranga he says, my father is You and my mother is You. I am not entitled to study the Vedic Scriptures because I come from the lower caste."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नाही त्रिभुवनी सुख या समान I

म्हणउनी मन स्थिरावले II

धरिली जीवी पाऊले कोंमळी I

कंठी एकावळी नाममाळा II

शीतळ होऊनि पावलो विश्रांती I

न साहे पुढती चाली चित्ता II

तुका म्हणे झाले सकळ सोहळे I

पुरविले डोहळे पांडुरंगे II

"In this composition Sant Tukaram Maharaj says, His Feet, the treasure house of all Bliss have now come to abide in my mind and I meditate on them all the time.

He says, I hold His Feet firmly within and meditate on them with One Pointed Devotion through His Name Worship. All ills have taken leave, now that I hold His Feet deep within. 

He says, the ecstasy of Supreme Bliss has dawned on me because Lord Panduranga has fulfilled all my desires."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

ऐसी जिव्हा निकी I

विठ्ठल विठ्ठल का न घोकी II

जेणे पाविजे उद्धार I

तेथे राखावे अंतर II

गुंफोनी चावटी I

तेथे कोण लाभ भेटी II

तुका म्हणे काळ I

देवाविण अमंगळ II

"In this composition Sant Tukaram Maharaj says, he wants his tongue to utter Vitthal, the Lord's Name incessantly and do everything possible to make this rare human birth worthwhile.

He says, vainly talk never takes any efforts.

He says, the time lost without the Name Worship of GOD in this precious human birth is the most inauspicious of all times."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बरवी नामावळी I

तुझी महादोषा होळी II

झाले आम्हांसी जीवन I

धणीवरी हे सेवन II

सोपे आणि गोड I

किती अमृताही वाड II

तुका म्हणे अच्युता I

आमचा कल्पतरू दाता II

"In this composition Sant Tukaram Maharaj says, Ram, Krishna and myriad of Your Names O'Lord burn the deadliest of sins. And therefore we do Your Name Worship to our heart's content.

Your Name is easy and is sweeter than Amrit, the Nectar of Immortality.

O'Lord Achyut he says, you are like Kalpataru, the Wish Fulfilling Divine Tree who knows only Giving."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणर्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

हरि हरि तुम्ही म्हणारे सकळ I

तेणे मायाजाळं तुटतील II

आणिक नका कांही गाबाळाचे भरी I

पडो येते थोरी नारायण II

भावे तुळसीदळ पाणी जोडा हात I

म्हणावे पतित वेळोवेळां II

तुका म्हणे हा तंव कृपेचा सागर I

नामासाठी पार पावविल II

"In this composition Sant Tukaram Maharaj says, say Lord Name Hari and you will break free from the illusion of "I am this body" idea once and for all. Apart from the Name Worship of Lord Hari all the other means are vainly.

He says, One must offer little water mixed with basil leaves to Lord Hari and say it again and again that only He is the true saviour.

He says, the Ocean of unbounded.Grace is Lord Hari who helps His devotees to cross  the sea of repeated sufferings with the Blessing of His Name Worship."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जन देव तरी पायांची पडावे I

त्याचिया स्वभावे चाड नाही II

अग्नीचे सौजन्य शीतनिवारण I

पालवी बांधोन नेता नये II

तुका म्हणे विंचू सर्प नारायण I

वंदावे दुरोन शिवो नये II

"In this composition Sant Tukaram Maharaj says, the purpose of fire is to save from getting cold. But that doesn't mean One must carry it in his hands. 

He says, the snakes and scorpions are also the manifestations of Lord Narayan, but that doesn't mean One must try to hold them in bare hands.

Similarly he says, though this universe of which we are a part of is the manifestation of Lord Narayan, our purpose is not to judge Him but to humbly fall at His Feet."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

रज्जु धरुनिया हाती I
भेडसाविली नेणती I
कळो येता चित्ति I
दोरी दोघां सारिखी II
तुम्हा आम्हांमध्ये हरी I
झाली होती तैसी परी I
मृगजळाचे पुरी I
ठाव पाहो तरावया II
सरी चितांक भोंवरी I
अलंकाराचिया परी I
नामे झाली दूरी I
एक सोने आटिता II
पिसांची पारवी I
करोनि बाजेगिरी दावी I
तुका म्हणे तेवी I
मज नको चाळवू II

"Every experience arise in Duality, in the form of opposite and contrast. It is only illusion, caused by the mind and the play of senses, which makes us see the world and everything in it as real and separate from us. In this composition Sant Tukaram Maharaj talks about Duality, being an Illusion in itself, is the root cause of Fear. He says, Fear is an emotional reaction for something other than you and hence Duality becomes an inherent part of fear. When ropes are mistaken for snakes, there are indeed snakes there, but only illusory ones. At the moment of illusion, the ignorance in the perceiver instantly creates that illusory snake. Upon dispelling of illusion, that illusory snake is sublated by correct knowledge of rope. He says, our experience of the world around is also an illusion created by Cosmic Ignorance. The analogy of Rope mistaken for a Snake helps us to remove the misunderstanding of our True Nature which is Pure Consciousness. Once the misunderstanding is removed, our True Self stands revealed within.
In another analogy Sant Tukaram Maharaj says, a lonely traveller in a parched and hot desert, sees a broad stream of water. In deserts, this Mirage is an Illusion, a trick of our vision. The Mirage thus rejects the reality and deceives us with falsehood. We are like the traveller illusioned by Mirage. The Eternal Truth which we reject is always within us. However, in Ignorance, we accept the Mirage like appearance of the world around as the reality which is the chase to eternity.
Sant Tukaram Maharaj says, just like Gold is the base of every kind of jewellery made from it, GOD is the Supreme Essence of everything in this colourful universe. In other words Duality is always secretly Unity.
He says, just like a fowler makes a dummy bird stuffed with feathers solely for deception, Maya the Mistress of Illusion lures us to accept the illusion of "I am the body" idea.and it appears  to us as That which Is Not.
Summing up Sant Tukaram Maharaj says, all Duality is mind's creation and beyond all Dualities lies the Indivisible Oneness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु 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

 

जळो तैसा प्रेमरंग I
जाय भूलोनि पतंग II
सासूसाठी रडे सून I
भाव अंतरींचा भिन्न II
मैन्द सुखींचा कोवळा I
भाव अंतरी निराळा II
जैशी वृन्दावनकांती I
उत्तम धरु नये हाती II
बक ध्यान करी I
दावी सोंग मत्स्य मारी II
तुका म्हणे सर्प डोले I
तैसा कथेमाजी खुले II

" The three subtle basic components (त्रिगुण) of Satva, Raja and Tama are the very fabric of creation. They permeate through all living and non living, tangible and intangible things.The vibrations emanating from anything depends on the predominant subtle basic component. In this composition Sant Tukaram Maharaj talks about a peculiar aspect of Raja dominant personality. He says,
For a Raja dominant person, the reward he may reap from his action is of paramount importance because he desires only sense gratification. Be it a spiritual or religious discourse, he regards it merely as a piece of entertainment than anything else. Sant Tukaram Maharaj Illustrates this Raja dominant state of mind with beautiful analogies. He says, the reckless passion of the Raja dominant person is like a moth who yearns for the lamps and dies in the flame of this beloved love. Bee to the blossom, moth to the flame, each to his passion ; what's in the name ?
Just like a overt display of compassion does not necessarily means the true concern from within so is the Raja dominant person who listens to the religious discourses attentively but nothing sinks deep within. He may wear the mask of goodness as a ruse, but his inner motives remain forever stay put. In another analogy he says, just like the outer appearance of bitter gourd masks its bitterness so is the facade of decency assumed by a rogue veils his malicious intentions.
Sant Tukaram Maharaj says that Heron bird stands motionless in shallow water as if in meditation. Despite wearing the mask of ruse, when it eyes the fish, out goes the long neck and the fish is seized.
Just like the snake moves with the music played by snake charmer, the Raja dominant person shams the involvement, but remains untouched by the moral of the religious discourse. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 

II श्रीराम जय राम जय जय राम II

देह तंव असे भोगाचे अधीन I
याचे सुख सीण क्षणभंगुर II
अविनाश जोड़ी देवापायी भाव I
कल्याणाचा ठाव सकळही II
क्षणभंगुर हा येथील पसारा I
आलिया आकारा अवघे नासे II
तुका म्हणे येथे सकळ विश्रांति I
आठवावा चित्ति नारायण II

The True Self is a reflection of the Supreme Consciousness which envelopes the world entire.This Real Self survives for ever but the body in which it dwells must inevitably perish. Matter decays but not the spirit.
In this composition Sant Tukaram Maharaj has elucidated this thought.
The fruits of One's deeds, good or bad, are to be enjoyed not only in this life but also in future lives. One cannot escape their tyranny. The human life is a continuous stream of progression from one physical form to another, so that the form One assumes in his present birth is the result of his acts in the previous stage of his existence.
The only solace is the spiritual sojourn of man which can take him from animality to divinity. This rarest of rare human birth is a unique opportunity to seek Self Realisation. Amidst the unending miseries of this earthly existence, the real solace is the process of becoming One with the Supreme Consciousness and  One can seek it by the Name Worship of Supreme Lord Narayan.
The formless Supreme Divine resides deep within the golden cage of soul. The Name Worship of Supreme Lord enables One to discover the Infinite Consciousness within thereby freeing the mortal existence from the limitless desires of sense objects and the web of ties by which they have chained One's infinite potentialities.
The Name Worship of Supreme Lord transcends One beyond the body centric thinking and hence bestows peace from within. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

भूत भविष्य कळो याचे वर्तमान I
हे तो भाग्यहीन त्याची जोड़ी II
आम्ही विष्णुदासी देव घ्यावा चित्ते I
होणार ते होते प्रारब्धची II
जगरुढी साठी घातले दुकान I
जातो नारायण अंतरोनि II
तुका म्हणे हा हो प्रपंच गाढा I
थोरली ते पीड़ा रिद्धिसिद्धि II

"It is said that "The distinction between the past, present and future is only a stubbornly persistent illusion."
Selling the illusion in the city of blind or ignorant is easy. But those who do so, distance themselves from GOD, the Ultimate Reality.
In this composition Sant Tukaram Maharaj talks about the true devotee of Supreme Lord Vishnu, who believes that everything that happens in his present life is only due to Prarabdha Karma, a cumulative effect of actions in his past lives affecting his present life, which cannot be avoided or changed. And hence he remains beyond reach of those who sell GOD as a time bound merchandize.
Summing up Sant Tukaram Maharaj says, confining the Timeless GOD wirhin the sense of past, present and future, itself is ignorance and all suffering is caused by ignorance. He says, there is no greater sin than playing on the emotions of people, enticing them into false ritualistic practices, ultimately worshipping the illusion which doesn't exists."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तुमचिये दासीचा दास करुनि ठेवा I

आशीर्वाद द्यावा हाचि मज II

नवविधा काय बोलिली जे भक्ती I

घ्यावी माझ्या हाती संतजनी II

तुका म्हणे तुमच्या पायांच्या आधारे I

उतरेन खरे भवनदी II

"This composition of Sant Tukaram Maharaj is his humble entreaty to the Spiritually Wise. He says,  bestow upon me Your blessings O'Wise, for me to become a humble servant of your devotional servants. 

He says, I want you to make me carry out the nine kinds of devotions to Lord Hari propounded by the Ancient Vedic Texts since time immemorial.

I am sure he says, the refuge at Your Feet will take me across the sea of repeated sufferings once and for all."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

धन्य ते संसारी I

दयावंत जे अंतरी II

येथे उपकारासाठी I

आले घर ज्या वैकुंठी II

लटिके वचन I

नाही देही उदासीन II

मधुरा वाणी ओठी I

तुका म्हणे वाव पोटी II

"In this composition Sant Tukaram Maharaj says, the Truly Blessed feel sympathy for another who is stricken by misfortune, accompanied by a strong desire to alleviate their suffering. The true dwellers of Vaikunth, the Abode of Lord Hari use their voice for kindness, their ears for compassion, their hands for charity, their mind for truth, and their heart for love, for they walk their talk.

He says, the Truly Blessed are those whose words do not hurt others and who have immense space in their heart to accommodate all unconditionally."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मनी वसे त्याचे आवडे उत्तर I

वाटे समाचार घ्यावा ऐसे II

जातीचे ते झुरे येरयेरासाठी I

वियोगेही तुटे नेघे कधी II

भेटीची अपेक्षा वारता आदर पुसे नव्हे धीर मागूताले II

तुका म्हणे माझ्या जीवाचे जीवन I

सोईरे हरिजन प्राणसखे II

"In this composition Sant Tukaram Maharaj says, we like to talk to those whom we love. The like minded crave each other's company in separation. Day and night they hold a wish deep within to know about how their loved ones are and when they hear about them they ask it again and again.

He says, the devotees of Lord Hari are my most beloved and I feel attachment towards them from deep within."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माझ्या मुखावाटा न यो हे वचन I

व्हावे हे संतान द्रव्य कोणा II

फुकाचा विभाग पतन दुःखासी I

दोहींमुळे त्यासी तेचि साध्य II

नाईकावी निंदा स्तुती माझ्या काने I

सादर या मने होऊनियां II

तुका म्हणे देव असाध्य यामुळे I

आशामोहजाळे गुंतलियां II

"In this composition Sant Tukaram Maharaj says, since progeny and material riches are both the root cause of sufferings, let my mouth not utter the words such as somebody should get money or somebody should have children.

My mind should insist that my ears do not hear the praises and ills.

He says, the illusion of worldly desires and their gratification makes GOD Realisation impossible."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

यथाविधी पूजा करी I

समोग्री तोवरी हे नाही II

आतां माझा सर्व भार I

तू दातार चालविता II

मंगळ ते तुम्ही जाणा I

नारायणा काय ते II

तुका म्हणे समर्पिला I

तुज विठ्ठला देहभाव II

"In this composition Sant Tukaram Maharaj says, I don't have all that is needed to perform a fulfilling worship.

He says, O'Lord, You are carrying me on Your shoulders. 

He says, O'Lord Narayan, You only know all that is auspicious.

O'Lord Vitthal he says, we have dedicated our "I am this body" idea to you."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सदैव तुम्हां अवघे आहे I

हातपाय चालाया II

मुखी वाणी कानी कीर्तीI

डोळे मूर्ती देखावा II

अंध बहिर ठकली किती I

मुकी होती पांगुळ II

घरा आगी लावूनी जागा I

न पळे तो गा वाचेना II

तुका म्हणे जागा हिता I

कांही आतां आपुल्या II

"In this composition Sant Tukaram Maharaj says, you are all very fortunate to have hands for giving and legs for walking. You have mouth to sing the glories of Lord Hari and ears to hear them. You have eyes to see Him in image.

He says, till today many have lost the opportunity to sing His praises because they were deaf, unable to speak, blind or disabled.

He says, there is no chance of survival for the one who sits in a house he himself sets on fire.

And therefore he says, start to think and behave reasonably about what is good for you while still there is time."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

द्रव्याचा तो आम्ही धरितो विटाळ I

तयापाशी काळ लाग करी II

करोनियां हेचि राहिलो जीवन I

एक नारायण नाम ऐसे II

तुका म्हणे हेचि करुनि जतन I

आलिया ही दान याचकासी I

"In this composition Sant Tukaram Maharaj says, we loathe material riches because they are not everlasting.

We hold Lord Name Narayan itself as our life and give it to those who come to us with expectations."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काय ते विरक्ती न कळेची आम्हां I

जाणो एका नामा  विठोबाच्या II

नाचेन मी सुखे वैष्णवांचे मेळी I

दिंडी टाळघोळी आनंदे या II

शांती क्षमा दया हे मी काय जाणे I

विठ्ठल कीर्तने वांचूनिया II

कासया उदास होऊं देहावरी I

अमृतसागरी बुडोनियां II

कासया एकांत सेवू तया वना I

आनंद या जगामाजी असे II

तुका म्हणे मज आहे हा भरंवसा I

विठ्ठल सरिसा चालतसे II

"In this composition Sant Tukaram Maharaj says, we know nothing about renunciation, for we know only the Name Worship of Lord Vitthal. We dance in ecstasy in the rhythm of clapping and ringing sound of cymbals in the congregation of devotees of Lord Vishnu. We know nothing about compassion, forgiveness, peace but only the Name Worship of Lord Vitthal. Being Immersed in the ocean of nectar of immortality, why should we feel melancholic about our body or live like a hermit, when we are more than happy living in the world but not of the world.

He says, we believe that Lord Vitthal walks with us."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II