II श्रीराम जय राम जय जय राम II

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

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

II
श्रीराम जाट राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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


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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

सहज पावती भगवंती I
परि ही विकल्पे परती I
फुकाची हे चित्ति I
आठवण न धारिती II
हरि व्यापक सर्वगत I
हा तव मुख्यत्वे वेदांत I
चिंतनासी चित्त I
असो द्यावे सावध II
विरजाहोम याचि नावे I
देह नव्हे मी हे जाणावें I
मग कां जी यावे I
वरी लागे संकल्पा II
कामक्रोधे देह मळीण I
स्वाहाकारी कैचे पुण्य I
मंत्री पूजिलिया यज्ञ I
मनमुंडण नव्हेचि II
अनन्यभक्तीचे उपाय I
ते या विठोबाचे पाय I
ध्याइल तो काय I
चूको जाणे मारग II
आता सांगे तुका I
एक तुम्ही चूको नका I
सांडी मांडी धोका I
मरण रिघता गोमटे II

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

राम म्हणे वाट चाली I
यज्ञ पाउला पाउली II
धन्य धन्य ते शरीर I
तीर्थाव्रतांचे माहेर II
राम म्हणे करिता धंदा I
सुख समाधि त्या सदा II
राम म्हणे ग्रासोग्रासी I
तोचि जेविला उपवासी II
राम म्हणे भोगी त्यागी I
कर्म न लिंपे त्या आंगी II
ऐसा राम जपे नित्य I
तुका म्हणे तो जीवन्मुक्त II

In this composition Sant Tukaram Maharaj talks about the Name Worship of Supreme Lord Shri Ram. He says, One must understand, comprehend and realise the Holy Ram Nam. When One begins to hear the sound of this internal recital of Holy Ram Nam and starts enjoying it, the path of immortality begins to unfold slowly. Every footstep immersed in Holy Ram Nam is just like offering the little Self to the Supreme Self.
Sant Tukaram Maharaj says that the Holy Ram Nam is the fountainhead of Heaven's Light. While walking or sitting, waking or asleep, One who is attuned with the Holy Ram Nam remains in Eternal Bliss and thus crosses over the sea of life. He becomes the pilgrimage himself. His meditation of the Name Worship grants him the merits of all devotional exercises and disciplines.
One who meditates the Holy Ram Nam day and night and drinks it's ambrosia gets benefit of all virtuous deeds and yogic exercises. A whole hearted devotion to the Supreme Lord Shri Ram saves One from all pangs and sorrows.
Sant Tukaram Maharaj says that One who recites Holy Ram Nam while having food should be treated as One as starving despite having savoured his food hungrily.
Summing up Sant Tukaram Maharaj says that if One recites Holy Ram Nam after every action, trivial it may be, then every aspect of it, positive or negative, gets absorbed in Holy Ram Nam and the unending accumulation of Karma is halted.
To attain a blessed state of जीवन्मुक्त , the Living Liberated, One must recover his Divine identity as Pure Consciousness through incessant recital of Holy Ram Nam. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

ILश्रीराम जय राम जय जय राम II

रामभजन सब सार मिठाई I
हरि संताप जनमदुख राई II
दूतभात घृत सकरपारे I
हरते भूक नहि अंत तारे II
खावते जुग सब चलि जावे I
खटामिठा फिर पचतावे II
कहे तुका रामरस जो पिवे I
बहुरी फेरा वो कबहु न खावे II

It is said that,
" The Holy Ram Nam, a Word of God, is ever sweet. It is the True Knowledge and True Meditation. Rare is the soul that may taste it's Divine sweetness. "
In this composition Sant Tukaram Maharaj sings glory of the Holy Ram Nam. He says,
A true pilgrimage for the soul is the Holy Ram Nam which is replete with Wisdom of Supreme Self. The scintillating Wisdom shades lustre within, dispelling all darkness born of ignorance.
The ambrosia of Holy Ram Nam is supremely sweet. One drinks of it by the Will of the Supreme Lord Shri Ram. It is the elixir of life and is panacea for all the ills of the world.
The Holy Ram Nam, the Word of God, is pure ambrosia, a draught of it quenches all thirst.
The treasure of His Name is the Water of Life, Amrit. It has an ambrosial effect. It lulls both the body and mind to a quiet repose.
Sant Tukaram Maharaj says, give the body it's due, neither pampering nor abusing nor torturing it and then forget the body. As the inner consciousness becomes spiritualized through the Name Worship of Supreme Lord Shri Ram, the material demands of the body gradually diminish, spontaneously.
Summing up Sant Tukaram Maharaj urges to become attuned to the Higher taste of the Holy Ram Nam, else there is all likelihood of getting affected by the sense gratification that will slow down One's Spiritual Unfoldment. A rare soul who drinks the cup of Divine Vintage remains untouched by unending cycles of deaths and rebirths."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

लये लये लखोटा I
मूळबंदी कासोटा I
भावा केले साहे I
आता माझे पाहे II
हातोहाती गुंतली I
जीवपणा मुकली I
धीर माझा निका I
सांडी बोल फिका II
अंगिकारी हरि I
नको पड़ो फेरी I
लाज धरी भांडे I
जग झोडी रांडे II
बैस भावापाठी I
ऐक माझी गोष्टी I
केला सांडी गोहो I
धरी येथे मोहो II
पाठमोरा डोल I
आवरी ते बोल I
पांगलीस बाळा I
पुढे अवकाळा II
आता अभी ठायीं I
उभाउभी पाही I
नको होऊ डुकरी I
पुढे गाढव कुतरी II
नाम केले खरे I
आपुले म्यां बरे I
तुका म्हणे येरी I
पांगविल्या पोरी II

" It is said that in the state of Samadhi, it is not a condition of inertia, forgetfulness or annihilation. It is Absolute Consciousness which baffles all attempts of description. It is the final goal of all. The gateway of Liberation. In this composition Sant Tukaram Maharaj has illustrated it as a dialogue between One who is enjoying the Supreme Bliss Of Samadhi, a Transcended Soul, with her friend, who is in firm grip of worldly attachments. She says, through Yoga practice of Mul bandha (मूळ बंध)
she has attained Oneness with Supreme Consciousness by immersing in incessant Name  Worship of Supreme Lord Shr Ram, thus taming down the whirlpool of thought waves (वृत्ति) emanating from the mind ocean. She compares her Becoming One with sealing of an envelope by Lacquer which is fullproof and thorough.
मूळ बंध associates with मूलाधार चक्र , the lowest of the energy centres along the spine.  मूळ बंध is a practice of yoga for stabilizIng and calming the mind. It enhances the energy of concentration. Just like a Lacquer being highly inflammable consumes everything in its wake, the Holy Ram Nam consumes material consciousness. She says, her Self Becoming One with Supreme Self has transcended her from embodied soul to the state of Liberation, beyond the realm of endless cycles of deaths and rebirths. She earnestly urges her friend that considering the ephemeral nature of worldly existence, One needs to proceed consciously to rise above the worldly glitter and strive for the Higher State of Liberation. She suggests her friend to renounce her marriage with her body centric thinking while insists her to yearn for the Eternal Indweller residing within. A conscious effort of arresting the outward tendencies of mind will allow the mind to look inward, towards the Illuminated Self. She cautions her friend to beware of body consciousness which will writhe havoc if thought waves of mind are not controlled consciously. Unless desperate and deliberate efforts for Liberation are not done, the gruelling repetition of births will ensue forever. The human birth is rarest of rare opportunity to attain Self Realisation. However if it's paramount importance is not realised at the right time then all goes in vain, because in any other birth but human, there is no way out.
Summing up Sant Tukaram Maharaj says,
We are what we are looking for. It is all within, " here " and " now ". To know that Reality, no outside help or knowledge is needed. Everything converges and emanates from the Name Worship of Supreme Lord Shri Ram, the Secondless and Eternal Truth. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

झेला रे झेला I
वरचेवरी झेला I
हातीचे गमावी तो पाठीसी खाय टोला II
त्रिगुणांचा चेंडू हातें झुगारी निराळा I
वरिलिया मुखे मन लावी तेथे डोळा II
आगळा होउनि धरि वरचिया वरी I
चपळ तो जिंके गांड्या ठके येरझारी II
हाती सापडले उभे बैसों नेदी कोणी I
सोरिमागे सोरी घेती ओणवे करनी II
डाई पडलिया सोसि दुःखाचे डोंगर I
पाठीवरी भार भोंवताही उभा फेर II
तुका म्हणे सुख पाहे तयाचें आगळे I
जिंकितो हरिसी कोणी एका तरी काळे II

" It is said that three primary qualities (त्रिगुण)  create the essential aspect of all nature.These three inclinations of mind as Sattva, Raja and Tama are always present in all beings. We, humans, have the unique ability to consciously alter the levels of these three inclinations in our bodies and minds. In this composition Sant Tukaram Maharaj elucidates the paramount importance of this human body as a conduit on the journey of Self Realisation. He says,
Just like a ship with holes is bound to sink so is the body with holes of impure senses is bound to doom. Meditating the Holy Ram Nam is the only way to plug these holes, else there is no way to rid of the unending cycles of deaths and rebirths.
Sant Tukaram Maharaj envisages the journey of Self Realisation as a ball game and our human body laden of three basic inclinations as a ball in itself. He says that One must make a conscious effort to catch it without letting it fall to the ground. Falling to the ground in a way speaks about body getting entangled with worldly attachments. However if the ball is caught in air, then it is nothing but using the human body as a vehicle to Self Realisation through the Name Worship of Supreme Lord Shri Ram. This ball game is all about how we handle this human body to transcend from body consciousness to Supreme Consciousness.
This rarest of rare human birth is a unique opportunity to become One with the Supreme Self. Only the  courage of conviction will open the door of liberation for the seeker who makes a conscious effort to know the Self as separate from the bodily cloak. On the other hand if the ball is allowed to fall down then the body in its earthly essence of five basic elements will forever remain in the bondage of three Karmas, Sanchit (accumulated deeds), Prarabdha (fructifying deeds) and  Kriyaman (current deeds)  which will not allow it to rest and the ball game will continue forever with unending innings of deaths and rebirths.
Summing up Sant Tukaram Maharaj says so long as we take refuge in the worldly mind, we suffer. The moment One transcends the erroneous ideas created by egotism, he knows that his Supreme Self is eternally free of any kind of pleasures or sufferings. Only when the Self is rediscovered, there is Liberation to the Abode of Supreme Bliss. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

फळ देठीहुन झड़े I
मग मागुते न जोड़े II
म्हणऊनि तातड़ी खोटी I
कारण उचिताचि पोटी II
पुढे चढ़े हात I
त्याग मागिला उचित II
तुका म्हणे रणी I
नये पाहो परतोनि II

It is said that " Freedom is not in the darkness, nor in the vagueness. There is no bondage so fearful as that of anonymity. It is to escape of this anonymity that the seed struggles to sprout, the bud to blossom. In the same way our soul, in order to release itself from the mist of indistinctness and come out in the open, to seek freedom, wants to see itself, to realise itself. "
Those who have fully realised the soul are not like the weakling flower whose stemhold is so light that it drops away before attaining fruition. In this composition Sant Tukaram Maharaj illustrates the journey of Self Realisation with a beautiful analogy of ripening of a fruit. He says,
When the fruit is not ripe, it takes a considerable effort to pluck it out of its stemhold. Similarly a seeker who has not attained Self Realisation is so much attached to his bodily existence that to raise him beyond his body consciousness seems to be a gargantuan task. However as the path of Self Realisation unfolds slowly, his worldly attachments too loosen their grip so that in the end he becomes free from their deathly clutches and attains Self Realisation. Sant Tukaram Maharaj says that this state of Self Realisation is just like the ripe fruit on the tree, when it falls to the ground in its natural course, it cannot be re-attached to the branch ever again.
Sant Tukaram Maharaj says that the seeker on his journey of Self Realisation is just like a warrior on the warfront. The field of battle is the human body with its physical, mental and Soul faculties. On this battlefield, a war is raged between the soldiers of the Soul's pure tendencies and the uncontrolled activities of the corrupt wisdom-blind mind.
Summing up Sant Tukaram Maharaj urges us to have impartial introspection and analysis of mind, to be victorious on this journey of Self Realisation, a war of nerves. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

चाले हे शरीर कोणाचिये सत्ते I
कोण बोलविते हरिविण II
देखवी ऐकवि एक नारायण I
तयाचें भजन चूको नको II
मानसाची देव चालवी अहंता I
मीचि एक कर्ता म्हणो नये II
वृक्षाचेही पान हाले त्याची सत्ता I
राहिली अहंता मग कोठे II
तुका म्हणे विठो भरला सबाह्य I
उणे काय आहे चराचरीं II

It is said that
" God alone is the Doer. If a man has the firm conviction that God alone is the Doer and he is His instrument, then he cannot do anything sinful. He who has learnt to dance correctly never makes a false step. In this composition Sant Tukaram Maharaj has elucidated this thought. He says,
If you observe your life carefully and contemplate over it, you will find that everything is in the hand of Cosmic Choreographer, the Supreme Lord Vitthal. One needs to realise this Truth and hence surrender into His huge game.
Sant Tukaram Maharaj says that you have no control of your growth. You can't stop your childhood turning into teenage, a teenage into youth and a youth into old age. They will all happen without your control. And one day nobody will ask you - Would you like to die ? One day your eyes will close forever. You will go into the deepest of all sleeps, the death.
Summing up Sant Tukaram Maharaj says that we are all puppets in the hands of the Cosmic Strings, the Divine Lord Vitthal. So let us surrender ourselves to His Will. No matter who we are, where we are, what we are doing, let us do it in non attached manner. Only one thing is necessary - A firm faith in the Cosmic Play of the Supreme Lord Vitthal. Let the existence do what it wants. Just be in the flow. The best actions are those which are done without feeling of a doer. As pride causes One's downfall, One who becomes bloated with ego will eventually fritter away his life in pursuits that will only distance him from the Eternal Truth forever. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

जतन करा रे जतन करा I
घालू पाहे घरावरी घाला चोरटे II
अवघेचि निजो नका अवधिये ठायीं I
वेळ अवेळ तरी सांभाळावी काही II
सिंतरिली फार खाती भोंवताले फेरे I
गेले नये हाता सेकी तळमळ उरे II
तुका म्हणे आम्ही करू आपले जतन I
न लगे काही कोणा द्यावे उघड़ा रे कान II

" It is said that this life on earth is a halting place on the journey to Self Realisation. In this composition Sant Tukaram Maharaj urges earnestly to remember that you come alone in this world and will pass away alone from this world. None will help except what you do here in this life. Your deeds will chase you out and follow you just like calves follow their mothers even in the midst of a big herd.
Summing up Sant Tukaram Maharaj says that life is short and there are many obstacles to get over. Hence waste no precious time but utilise every moment of this rarest of rare human birth for noblest of causes, the Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

आपणा लागे काम वाण्याघरी गुळ I
त्याचे याती कुळ काय कीजे II
उकरड्यावरी वाढली तूळसी I
टाकावी ते कैसी ठायागुणे II
गाईचा जो भक्ष अमंगळ खाय I
तिचे दूध काय सेवूं नये II
तुका म्हणे काय सलपटासी काज I
फणसांतील बीज काढूनि घ्यावे II

It is said that
" The mortal is emancipated only when all his faults are eradicated. "
In this composition Sant Tukaram urges us to share in virtue of others, not their faults or shortcomings. He says we are not here to deal with faults and weaknesses, because such negative thinking does no good to anybody. One needs to shun such negative conduct and mental habit patterns. This rarest of rare human birth is a wonderful opportunity to deal with only virtues or goodness, for only they are conducive to the Divine and Spiritual life. Self Realisation Is seeing One God in all things and knowing all beings as extension of One's own Self. In a way seeing God is seeing only the merits in everyone and everything around us. He says, an infant's mind is unconditioned, for it is not influenced by world. Just like an infant, One needs to keep the heart empty of negativity and defilement.
Sant Tukaram Maharaj says that One needs to cultivate the ability to stand aside and observe to introspect without any prejudice so that then only he can discern the truth behind the merits of a person or a thing.
Illustrating with beautiful analogies, Sant Tukaram Maharaj says,
The sweetness of jaggery (गुळ ) has nothing to do with who sells it.
The Basil Leaf (तुळस) grows wild anywhere, but it's great medicinal significance is not altered by it.
Cow's milk does not become unacceptable only because it consumes unhygienic food.
Summing up Sant Tukaram Maharaj says that One needs to make a conscious effort to inculcate from within a habit of seeing the merits in everything and deliberately ignore the shortcomings, for this positive outlook is a step closer to Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

कौले भरियेली पेठ I
निग्रहाचे खोटे तंट II
ऐसे माता जाणे वर्म I
बाळा वाढविता धर्म II
कमाविता लोहो कसे I
तातडीने काम नासे II
तुका म्हणे खड़े I
देतां अक्षर ते जोड़े II

" In this composition Sant Tukaram Maharaj condemns the actions performed in mental stubborn mindedness, being very detrimental on the journey of Self Realisation. For the times of the age we live in, the Kali Yuga, the incessant recital of Holy Ram Nam is the sure way to purify the mind's negativity. It brings calm and bliss to the mind and senses. Sant Tukaram Maharaj says that One must choose the the form of worship by his temperament rather than by imitating the Enlightened Beings. As the Lord dwells within, it is the internal worship or intuitive devotion which is the most sublime, for it purifies the mind by destroying all ignorance completely.
Summing up Sant Tukaram Maharaj says that only disciplined effort and constant determination can help a spiritual aspirant to reap the rewards of Divine Grace which alone can confer the ultimate goal of Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

हालवुनि खूंट I
आधी करावा बळकट II
मग तयाच्या आधारे I
करणे ते अवघे बरे II
सुख दुःख साहे I
हर्षामर्षि भंगा नये II
तुका म्हणे जीवे I
आधी मरोनी राहावे II

" In this composition Sant Tukaram Maharaj says,
Since we, the Jeeva (जीव) the individual beings, live in duality, there are two minds at work. The external mind is connected to Maya, the illusion and the internal mind connected to its root, the Supreme Self. These are the two divisions of the same and One and only One Supreme Consciousness. Although both ocean and it's waves are made of the same One water, One is called the Ocean and the other is called Wave. In the similar way we the Jeeva, are nothing but the waves in the Ocean of the Infinite Divine Consciousness. Only when the external mind does not listen to its inner voice, it behaves as a separate entity. The external mind is our Conditioned Consciousness born of the confluence of body, mind and intellect with all its worldly expressions. Sant Tukaram says that this rarest of rare human birth is the opportunity for us to make a conscious effort to merge the wandering external mind into its root which is Changeless, Invisible, Undying and Pure, the Impartial Witness within.
Repeated travelling of a cart makes grooves in a dirt road. If both wheels of the cart remain in those grooves, then the bulls and the cart don't go hither and thither. Similarly  remaining immersed in the incessant recital of Holy Ram Nam, the bull of the mind does not waver and race after Maya, the illusion.
Summing up Sant Tukaram Maharaj says that the mind can only be reconciled by mind. The mind wanders because it is abandoned,deserted or deprived itself of the Divine Wisdom, and it will keep wandering until it gets dissolved in the Divine Wisdom like salt gets dissolved and becomes One with water. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

काय धोविले कातड़े I
कालकूट भीतरी कूड़े II
उगा राहे लोकभांडा I
चाळविल्या पोरे रांडा II
घेसी बुंथी पानवथां I
उगाच हालविसी माथा II
लावूनी बैसे टाळी I
मन इंद्रियें मोकेळी II
हालवित बैसे माळा I
विषयजप वेळोवेळा II
तुका म्हणे हा व्यापार I
नाम विठोबाचे सार II

It is said that ,
" If by immersion in water, salvation can be attained, the frogs who bathe continually would attain it surely. As the frogs, so are the mortals who fall into the womb again and again. "
When the mind is filthy, everything is filthy. By washing the body, the mind is not cleansed. In this composition Sant Tukaram Maharaj exposes the folly of emphasis of external cleanliness as a religious ritual. He says,
For most of us the bodily cleansing tends to be misconstrued as necessary and sufficient, thus presenting a slippery slope descending us down to a point where the need for cleansing from within seems to be entirely irrelevant. Such trickery of the deluded and ego centric mind is detrimental on the journey of Self Realisation. So long the mind is in the grip of doubt, worry and scepticism which are born out of our body centric thinking, it is rendered filthy.
Sant Tukaram Maharaj cautions One of the people who take a Divine to be a play thing, who hold rosary in their hands and wear religious robes. He says that all these external body garbs, symbols and other paraphernilia are nothing but a pompous show thus elevating the false ego sense. Such an imposter, being a hypocrite to the core, creates a facade of being in deep meditation. No matter how much he pretends, the Lord knows everything and is aware of the innermost secrets so as not to fall for his tricks.
Only the incessant Name Worship of the Supreme Lord  Vitthal helps One to  merge his body consciousness into Infinite Consciousness slowly but steadily, thereby cleansing the filth of mind by the Love of Divine Name. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

झाला प्रेतरूप शरीराचा भाव I
लक्षियेला ठाव स्मशानिंचा II
रडती रात्रदिवस कामक्रोध माय I
म्हणती हाय हाय यमधर्म II
वैराग्याच्या शेणी लागल्या शरीरा I
ज्ञानाग्नि लागला ब्रह्मत्वेसी II
फिरविला घट फोडिला चरणी I
महावाक्य ध्वनी बोंब झाली II
दिली तिलांजुळी कुळनामरूपासी I
शरीर ज्याचे त्यासी समर्पिले II
तुका म्हणे रक्षा झाली आपीआप I
उजळीला दीप गुरूकृपा II

" Grace is the unmerited favor of the God, which is freely bestowed on the devout seeker through the redemptive will of the God for the purpose of saving the embodied soul from the repeated births. The Divine Grace is man's enduring wealth of Self Realisation which is not to be found outside, for its ever present deep in the core of man's own heart. It can only be merited by becoming One with the Supreme Consciousness. In this composition Sant Tukaram Maharaj has illustrated it with a beautiful analogy of funeral rites. He says,
In crematorium, when the body burns, the destruction of falsehood leads to total loss of duality. When duality is lost, there is Oneness. When there is Oneness, there is the linking with the root within. In other words, the full vision of Divine Grace within is revealed. The analogy of crematorium thus correlates with the Divine link to Supreme Self. Sant Tukaram Maharaj says that the grieving relatives of the deceased are nothing but the attachments of the Self to body consciousness lamenting their separation. The cow dung cakes of detachment cremate the ego laden body of the deceased by the fire of Supreme Wisdom, to transcend the Spirit to its Supreme Abode of Eternity.
As soon as the Spirit becomes free of its bodily apparel, the Spirit once again gets attuned to the Supreme Self. Thus the Creation goes from subtle to gross or from psychic to physical and then again back. The body made of Earth, Fire, Air, Water and Ether merges back into them thus leaving behind everything attached to the bodily recognition of the world.
Summing up Sant Tukaram Maharaj says that cremation is but a momentary halt in the unending cycle of deaths and rebirths, where the Spirit is free from bodily shackles and enjoys it's Oneness with the Divine Eternal. The sun of Grace of God is always present in its full effulgence. Once the phantom of ignorance is removed, the Grace of the Divine shines forth within. The Grace, Spirit, God are all synonymous with the Supreme Self, the ever Eternal and Immanent. Only sincere and unconditional surrender of falsehood will make One intuitively understand the Divine Grace, which will ultimately lead to the Self Realisation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

किती या काळाचा सोसावा वोळसा I
लागला सरिसा पाठोपाठी II
लक्ष चौऱ्याशीची करा सोडवण I
रिघा या शरण पांडुरंगा II
उपजल्या पिंडा मरण सांगाते I
मरते उपजते सवेचि ते II
तुका म्हणे माळ गुंतली राहाटी I
गाड़ग्याची सुटी फुटलिया II

" Man's life span dwindles with each passing moment and breath. In this composition Sant Tukaram Maharaj urges not to waste this rarest of rare human birth in frivolous pursuits. The true purpose of this rare human birth is to attain the absolute cessation of the vicious cycle of repeated sufferings. Our True Nature is of Pure Consciousness and we forget this reality by ignorance. This ignorance compels us to identify ourselves with the body and not with the Spirit, which is the reason for human bondage leading to wheel of suffering. Sant Tukaram Maharaj says that if we desire to set ourselves free from the painful rotation of rebirths and consequent sufferings, we must realise our True Self while living this life. We must attain Self Realisation while living in this body. This is nothing but the Supreme State of "Living Liberated". If we cannot experience this state of Freedom while living, we will not experience it after death. This is the Eternal Truth and all enveloping reality.
Illustrating this with beautiful analogy Sant Tukaram Maharaj says,
Our earthly life is just like a rotating wheel used to draw water from the well. Our lives are nothing but the buckets placed over the wheel. Repetitive emptying and refilling the buckets is synonymous with the unending cycle of our deaths and rebirths. Sant Tukaram Maharaj says that only if the bucket cracks, it becomes useless and gets detached from the wheel. Just like a cracked bucket, when One attains Self Realisation, the cloak of ignorance is unveiled and the Eternal Truth is realised. The only thing that can competely cut the roots of ignorance is the sword of Divine Knowledge which shines with glory through the incessant recital of Holy Ram Nam. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

दह्याचिये अंगी निघे ताक लोणी I
एका मोले दोन्ही मागो नये II
आकाशाच्या पोटी चंद्रतारांगणे I
दोहींशी समान पाहो नये II
पृथ्वीच्या पोटी हिरा गारगोटी I
दोहोंसी संसाटी करू नये II
तुका म्हणे तैसे संत आणि  जन I
दोहोंसी समान भजूं नये II

" Among all the living species, the human form is most fit to seek the  nature of Absolute Trurh, the Essence of Divinity. Self Realisation is the opposite of ignorance. It is to get rid of the ignorance that One is different from the Divine Essence.In this composition Sant Tukaram Maharaj says that One must not gauge a Self Realised Soul by the parameters of Mundane life. He says that the Self Realised Soul is like the water drops which do not adhere to the Lotus leaf. His mind becomes open to everything, but remains ever detached from everything. This is so different from the perception of an ordinary being shrouded in the veil of false ego which firmly holding the idea of  "I am the body " from deep within. It is most incongruous to draw parallels between a Self Realised Soul and an ordinary being.
Illustrating with beautiful analogies Sant Tukaram Maharaj says,
Both butter as well as butter milk are derived from the curd. But their worth itself makes the distinction between them. Similarly a Self Realised Soul who churns the butter of Realisation within, finds himself impervious, inwardly and outwardly, to all attachments to sense objects even when he lives amidst them.
Moon as well as lovely stars blossom in the infinite meadows of sky. But moon is moon and stars are stars. So is the Self Realised Soul different from an ordinary being.
A  diamond starts out of a coal. So are two beings born on earth. Just like a diamond whose cut and slice  makes it shine extravagantly, the Self Realised Soul through persistent conscious effort attains the Supreme Bliss of Non duality and glows forever in the essence of Supreme Self.
Summing up Sant Tukaram Maharaj says that the Luminance of Self Realised Soul makes him unparalleled on the canvas of worldly life. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

यज्ञ भूतांचा पाळणा I
भेद कार्य कारणा I
पावावया उपासना I
ब्रम्हस्थानी प्रस्थान II
एक परि पडिलें भागी I
फळ बीजाचिये अंगी I
धन्य तोचि जगी I
आदि अंत सांभाळी II
आवश्यक तो शेवट I
येर अवघी खटपट I
चालो जाणे वाट I
ऐसा विरळा एखादा II
तुका होवोनि निराळा I
क्षरअक्षर वेगळा I
पाहे निगमकळा I
बोले विट्ठलप्रसादे II

" The purpose of religious rituals is most of the time to subdue the sense of fear lurking in the deluded mind, and to praise God for securing fulfilment of deep rooted conscious cravings as well as liberation. The ritualistic worship being an impermanent thing cannot be the source of everlasting happiness or bliss. Due to material illusion we are unable to understand the Truth, and thereby end up wasting life in exchange for worthless rituals. Inflicted with this chronic disease born of false ego, we make a big show of things like religious fasts and vows, pilgrimage. But the meek One seeks the solace only deep within. In this composition Sant Tukaram Maharaj reminds us that the Wisdom of Self comes only from attuning to the Supreme Truth within, all else is a passing show of Maya, the worldly illusion.
He says, there is the heart, and within the heart, there is a little house. This house has a shape of a Lotus, and within it dwells that which is sought after, inquired about and realised. Though old age comes to the body, the Lotus of the heart does not grow old. At the death of the body, it does not die. The Lotus of the heart  where the Supreme Divine resides in all His glory, that and not the body, is the true seat of the Divine Bliss. The Self Realised Soul transcended beyond the realm of duality lives amidst this world of pluralities, yet he remains unaffected by it. His mind remains intuitively absorbed in his source within. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

मुळी नेणपण I
झाला तरी अभिमान II
वायां जावे हेचि खरे I
केले तेणेचि प्रकारे II
आराणूक नाही कधी।I
झाली तरी भेदबुद्धि II
अंतरली नाव I
तुका म्हणे न लगे ठाव II

" All human sufferings spring from false ego sense. It is nothing but accepting this gross body as Oneself. In this composition Sant Tukaram Maharaj says that the Body Consciousness or "I am the body" idea is erroneous. This error arises out of attachment to the gross body which is indicative of the false ego sense. Due to the material conditionings, the Consciousness mistakenly attaches itself to the body. Hence Sant Tukaram Maharaj insists to understand the difference between One's external body which is bound to perish as time goes by and One's Soul which is Formless and immortal.
Summing up Sant Tukaram Maharaj says that there is only One Reality everywhere. It's only the concoction of the conditioned or deluded mind that sees the body as separate entity and identifies the Self mistakenly with the gross body. Unless the duality of the conditioned mind is not eradicated, it cannot experience or realise the Non Dual Truth, which is the Abode of Supreme Bliss."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

दूध दही ताक पशुचे पाळण I
त्यामध्ये कारण धृतसार II
हेचि धर्म आम्हां भाविकांचे हाती I
म्हणऊनि चित्ति धरिला राम II
लोह कफ गारा अग्निचिया काजे I
येऱ्हविं ते ओझे कोण वाहे II
तुका म्हणे खोरी पाहारा जतन I
जोंवरी हे धन हाती लागे II

" Life itself is not the goal. It is nothing but journey of realising the True nature of Self that pervades everything and everywhere equally. A 'rare' few pursue life as a great spiritual adventure, a journey within, consciously. A tree is hidden in seed. But in itself the seed is not enough. One needs to put efforts for the seed to sprout and become a tree. Similarly the seed of Supreme Self must be consciously nurtured to bloom into the all enveloping tree of Self Realisation. In this composition Sant Tukaram Maharaj urges us to understand and appreciate the ephemeral nature of worldly existence and then proceed consciously to strive for Eternal Supreme Bliss. He says One must make a conscious effort to make most of this rarest of rare human birth, as it is the unique opportunity to our appointment with the Lord Supreme.
Illustrating with beautiful analogies he says,
The livestock is raised to produce milk. The Ghee or clarified butter is formed from it  like an essence of it. Similarly the ultimate goal of this rarest of rare Human Birth is to strive for seeking  the Divine Love of the Supreme Lord Shri Ram, the Essence of Supreme Self.
In another analogy Sant Tukaram Maharaj says that when a flirt stone is scraped on a little piece of iron, the friction creates a spark. A tiny spark is enough to flare using a tinder. Just like a Flint stone, a piece of iron and a tinder are only the means of striking a fire which is the ultimate objective, the rarest of rare Human Birth must be used as means to follow what is ultimately good for One's Spiritual Evolution.
Summing up Sant Tukaram Maharaj says that just passing through life and learning are two different things. True wisdom cannot be gained by just passing through life, but by looking at experiences. If we can understand the mistakes we are repeating since time immemorial, may be then we can learn from them. For the learning makes One Wise ! "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

तापल्यावाचून नव्हे अलंकार I
पिटूनिया सार उरलें ते II
मग कदा काळी नव्हे शुद्ध जाती I
नासे शत्रु होती मित्र तेचि II
कळी बरे भोगू द्यावे भोगा I
फासिले ते रोगा हाती सुटे II
तुका म्हणे मन करावे पाठेळ I
साहावेचि जाळ सिजेवरी II

" The material nature of world is crooked like a dog's tail, it's nature is to curl. Especially if One is pursuing the path of truth on his journey of Self Realisation, there will be plenty of insults and dishonour from others. Devotee Prahlad tolerated the insults and pain inflicted on him by his father and continued his progress with conviction and determination in spite of many hurdles. In this composition Sant Tukaram Maharaj says that the seeker of Supreme Self must inculcate the noble virtue of tolerance from deep within to maintain equipoise in all circumstances. The noble virtue of tolerance also translates as forgiveness. Forgiveness is a reflection of God's eternal calm, the everlasting patience, peace, mercy, forbearance, gentleness and compassion, which are very essential for contemplation and meditation. A person devoid of forgiveness is not attuned with his Godly nature.
Divine virtues and falsehood cannot coexist. Just like gold ore in its natural state must be heated to remove of its impurities, the realisation of the false beliefs clinging to our conditioned mind enables us to drop them away consciously. The root cause of evil passions thus melts away and the spiritual life dawns as there will be no anxieties or material conditionings.
Summing up Sant Tukaram Maharaj says that the journey of Self Realisation unfolds only when One learns to be tolerant with evenmindedness amidst happiness and distress. The virtues of tolerance and forgiveness are worth pursuing, because it is the mirror of Timeless Reality. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

एक तटस्थ मानसी I
एक सहजची आळसी II
दोन्ही दिसती सारिखी I
वर्म जाणे तो पारखी II
एक ध्यानी करिती जप I
एक बैसुनि घेती झोंप II
एक सर्वस्वाचा त्याग I
एक पोटासाठी जोग II
एका भक्ति पोटासाठी I
एका देवासवे गाठी II
वर्म पोटी एका I
फळे दोन म्हणे तुका II

It is said that,
" According to the seed that's sown, One shall reap the fruit there from. Doer of good will gather good and doer of evil will reap evil. What goes around, comes around. "
This expression is nothing but immutable law of Karma, by which whatever One does always comes back to him. We reap what we sow. What we consistently cultivate in our mind determines our character formation and ultimately our destiny. In this composition Sant Tukaram Maharaj has elucidated this thought with beautiful analogy. He says,
Two persons are sitting on a bench. Both are standstill, but for different reasons. One is immersed in the Name Worship of Divine Lord while the other is languishing in utter lethargy. Though their outer veneer gives no clue of their stock stillness, the Wise can easily discern the truth.
In another analogy he says,
One involved in the reasonless devotion of the Supreme Lord stands out distinctly from the One who assumes a facade of devotion for the sole purpose of bluffing.
Summng up Sant Tukaram Maharaj says that
It's futile to close the eyes and sit stork-like with folded wings, so is to take dips in the seas of the world, gaining nothing here and hereafter. And also while reveling in sense pleasures, waste time in useless disputations.
Sant Tukaram Maharaj says, they alone get to the Divine Lord who know how to love. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

चिंतिले ते मनीचे जाणे I
पुरवी खुणे अंतरींचे II
रात्री न कळे दिवस न कळे I
अंगी खेळे दैवत हे II
नवसियाचे पुरवी नवस I
भोगी त्यास भिन्न नाही II
तुका म्हणे समचि देणे I
समचरणी उभा असे II

It is said that
" Oneness exists, whether you are aware of it or not, it exists. If you are conscious, you have the joy; if you are not conscious, you miss the joy.
In this composition Sant Tukaram Maharaj talks about Oneness with Supreme Consciousness. He says,
You must go deep, deep within, and find the eternal essence of being, to know the Supreme Reality in yourself. And once you have found it, you will realise that it is one single entity, the same in all others, and so where is your separate personality? Nothing is left any longer. But there is nothing separate or independent. There is only One Substance, One Force, One Consciousness, One Will, which moves in countless ways of being.
Summing up Sant Tukaram Maharaj says that when One awakens in the Self, he experiences Pure Consciousness that is non dual. It is. It knows. There is no subject or object, but only Oneness. The Pure Consciousness of the Awakened Self is the light of Oneness. That which is real is much more powerful than life's illusions. All we need is the taste, all we need is a simple moment of connection, a moment of being with the breath, who we are. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

अवघाची आकार ग्रासियेला काळे I
एक ते निराळे हरिचे नाम II
धरुनि राहिलो अविनाश कंठी I
जीवन हे पोटी साठविले II
शरीरसंपत्ति मृगजळभान I
जाईल नासोन खरे नव्हे II
तुका म्हणे आता उपाधिच्या नावे I
आणियेला देवे वीट मज II

In this composition Sant Tukaram Maharaj talks about the glory of the Holy Ram Nam. He says,
In the beginning was the Ram Nam and it was with God and it was God. It was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him is the life and life is the light of man and the light of Wisdom shines in the darkness of ignorance so that the illusion of " I am the body " crumbles forever.
Sant Tukaram Maharaj says that he in whom the Holy Ram Nam becomes personified is the Self Realised Soul for whom it can be said that the Holy Ram Nam was made flesh and dwelt among us. On the other hand, One who has not been able during his lifetime to establish love for the Divine Name, at the time of death quits the body like a defeated gambler who leaves gambling den with empty hands.
Sant Tukaram Maharaj says that the Holy Ram Nam assures salvation to all, whether good or bad, learned or unlettered. As sun and fire gives warmth and light to all, so is the Holy Ram Nam, which cannot fail to produce its effect regardless of the condition in which it is recited. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

अनुहात ध्वनि वाहे सकळां पिंडी I
राम नाही तोंडी कैसा तरे II
सकळां जीवांमाजी देव आहे खरा I
देखिल्या दूसरा विण न तरे II
ज्ञान सकळांमाजी आहे हे साच I
भक्तिविण तेच ब्रम्ह नव्हे II
काय मुद्रा कळल्या कराव्या सांगतां I
दीप न लागतां उन्मनीचा II
तुका म्हणे नका पिंडाचे पाळण I
स्वापू नारायण आतुडेना II

" सोहं " is breathing process, so it is the basis of our life. The sound which springs from the confluence of our inhalation and exhalation in each and every breath reminds us of the non duality of the Supreme Consciousness, " We are not different from God ". Thus, the non dual awareness of " I am the Universal Self " is intricately connected with our breathing. Every human performs the "सोहं" in each cycle of breathing. One who does not realise this is a blind man because he lives in the darkness of worldly illusions and he will remain forever in the grip of unending cycles of death and rebirths.
In this composition Sant Tukaram Maharaj talks about the paramount importance of worship of God in Forum "सगुण ". He says, except for the Self Realised Soul, it is difficult or almost impossible for our intellect to grasp and understand the Eternal, all conscious and Omnipresent Divine energy expressing through        "सोहं" sound. It is much easier for us to have a Divine Incarnation as a figurehead, towards whom we are able to direct our feelings. In सगुण or Form aspect, God appears in a human form making it easier for us to come closer. Incomprehensible Supreme Divine is present everywhere and meditation on sound of Holy Ram Nam is the way to realise him.
Sant Tukaram Maharaj says, the Eternal Divine cannot be found in Scriptures or in the temples. Penance, Pilgrimage, breath control takes One nowhere near Him. One can seek Him only in the Holy Ram Nam.
Summing up Sant Tukaram Maharaj says that a man, who in his ignorance has lost touch with his own Self can, by incessant recital of Holy Ram Nam, able to blow of or destroy his separate, illusory and perishable identity and get absorbed in the Eternal Supreme Consciousness. Such an experience is alone the direct revelation of the Self after which One abides in One's own True Self. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

विश्वव्यापी माया I
तिने झाकुळीले छाया II
सत्व गेले भोळयावरी I
अविद्येची चाली थोरी II
आपुलेचि मन I
करी आपणा बंधन II
तुका म्हणे देवा I
तुम्ही कोड़ी ही उगवा II

The word " Maya " literally means " that which is not ". It is the imagination of conditioned mind which never ends. It continually baffles humanity, and poses the greatest roadblock in the journey of Self Realisation by making mirrage like attractions of the material world which appear very real. In this composition Sant Tukaram Maharaj says,
Just as the film is projected on the screen, the world ensues forth from the Supreme Consciousness and appears as if it is real. It is very much like a dream of the Divine Consciousness, which lasts as long as it is projected, and disappears when it is withdrawn. Thus, the world in which we live is a mere illusion and untrue. Beings do not know it, and take it for real. However when the truth dawns on them, they transcend the unreal and become conscious of the look within. He says that a million desires engulf the mind. How can One make a room for the Divine Presence unless he vacates His domain ?
Summing up Sant Tukaram Maharaj says, the very nature of Supreme Self is pure Joy. This is never perceived because the mind is completely externalised. As long as the mind is restlessly wandering, ever fluctuating, excited, agitated and uncontrolled, this true joy cannot be realised and enjoyed. He says, may the Divine, the Supreme Indweller inspire all to attempt mind control and bestow success to them to free their mind from the crocodile grip of desires. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

गोडपणे जैसा गुळ I
तैसा देव झाला सकळ II
आता भजूं कोणे परी I
देव सबाह्य अंतरी II
उदका वेगळा I
नव्हे तरंग निराळा II
हेम अलंकार नामी I
तुका म्हणे तैसे आम्ही II

It is said that
" You must look most intimately and discover for yourself; then it is your own, not somebody else's, not something that you have been told, because there is no teacher and no follower. "
In this composition Sant Tukaram Maharaj talks about the Supreme Reality, the Homogeneous Oneness. He says,
The Eternal Essence expressing through matter is the manifested entity in each one of us. The Eternal Consciousness is the Self in all individual beings. All beings are in this Self, and the Self is in all beings. All forms emerge out of this Consciousness, sustain by it, and ultimately merge back into it. Just as ocean is One, the waves on its surface exist in the ocean, spring out of it and ultimately sink themselves back into the ocean. So too is life. The matter ripples out of the Supreme Consciousness, and ultimately we all merge back into the Homogeneous Oneness.
Gold is the foundation of all ornaments made of gold. As all these ornaments are expression of gold, upon melting of the ornaments, the gold still remains as gold , nothing happens to it. Ornaments have no existence independent of gold. Similarly the countless forms of the One Supreme Divine are expressions of One Divine Cosmic power, and have no existence separate from Him.
Summing up Sant Tukaram Maharaj says that this outer world of plurality, cognized by our limited material vehicle of body-mind-intellect, is all a play of names and forms, upon the Infinite Consciousness. That One Homogeneous Whole is the changeless in changing phenomenon, just like the One gold in ornaments, the One ocean in waves, the One clay in pots, the One thread in pearls, the One sun in rays, the One sweetness of jaggery and the One moon in pitchers.
Thus the effects cannot remain away from their cause; for they are born of their cause, exist in their cause, and merge back to become One with their cause. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

बाहिर पडलो आपल्या कर्तव्ये I
संसारासी जीवे वेटाळीलो II
एका मधे एक नाही मिळो  येत I
ताक नवनीत निवडिले II
जाली दोन्ही नामे एकाचि भवनी I
दुसरिया गुणी वेगळाली II
तुका म्हणे दाखविल्या मुक्ताफ़ळी I
शिंपलेचि स्वस्थळी खूंटलिया II

"Just like time, all natural processes are irreversible. So is Self Realisation. A Self Realised Soul experiences state of pure consciousness, unoccupied awareness and content-free contented state of mind. Being in that state is not removal of Oneself and One's Self from worldly affairs, but transcending worldly entanglements and being engaged in worldly happenings and everyday chores of life with equanimity of mind. In this composition Sant Tukaram Maharaj says that the peace, bliss, silence and calmness experienced by the Self Realised Soul is a profoundly transformed, irreversible  psychological state. He says,
Just like a butter churned from the buttermilk cannot go back to its earlier state, the Self Realised Soul having merged into Oneness of Supreme Consciousness enjoys his transcendence beyond the realm of unending cycles of deaths and rebirths forever with no returning back. Just like God changes caterpillars into butterflies, sand into pearls, and coal into diamonds,  He works on the seeker of Supreme Self on his  journey of Self Realisation, the Eternally Irreversible state of Supreme Bliss. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

चित्त समाधान I
तरी विष काटे सोने II
बहु खोटा अतिशय I
जाणा भले सांगो काय II
मनाचे तळमळे I
चंदनेही अंग पोळे II
तुका म्हणे दूजा I
उपचार पीड़ा पूजा II

It is said that
" The human mind is so enigmatic to us, yet so closer, so transient and fleeting, so restless and unwieldy, yet at certain times so serene and capable of understanding the esoteric facts of life. It creates so many upheavals and disturbances, yet it is originally so pure and eternally blissful."
That which separates you from God is mind. The wall that stands between you and God is mind. Pull the wall down through devotion of Divine and you will come face to face with God. Just as waves and bubbles arise from the surface of ocean, so are the thought waves arise from the surface of the mind ocean. In this composition Sant Tukaram Maharaj says that mind gets strength when these thought waves subside.
The subconscious mind is just like roots of a tree. The roots of the tree of our conscious existence must be transformed through the maturation of the crown of the tree which bears the fruits of Self Realisation. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

नटनाट्य अवघे संपादिले सोंग I
भेद दाऊ रंग न पालटे II
मांडियेला खेळ कौतुके बहुरूप I
आपुले स्वरूप जाणतसों II
स्फटिकाची शिळा उपाधि न मिळे I
भाव दावी पिवळे लाल संगे II
तुका म्हणे आम्ही वरु जना विरहित I
होउनि निश्चित क्रीड़ा करू II

It is said that
" No matter what circumstances or what worlds we find ourselves in, we are without any expectations or changes. We are just what we are, the natural state which is like a mirror. It is clear and empty, and yet it reflects everything, all possible existences and all possible lifetimes. But it never changes and it does not depend on anything else, it is Self Realisation.
Self Realisation is cleansing of the cloudy mirror, the same world that shows us the world of plurality, when polished by the cloth of the Name Worship of Supreme Lord Shri Ram. The Self Realised Soul becomes witness to his True nature, the Self, without any emotional entanglements. He accepts everything he undergoes as due to the will of Divine Supreme with equanimity of mind. He is just like water drops which do not adhere to the lotus leaf. The mind of the Self Realised Being becomes open to everything, but remains ever detached from everything. In this composition Sant Tukaram Maharaj talks about the mindset of a Self Realised Soul. He says,
Just as an actor is aware and conscious of the character of the play he is enacting, for a  Self Realised Soul , the truth is not a matter of personal viewpoint. The Absolute Truth isn't separate from any thing. It is everything, but not any thing, nor is it several things or even all things. The Absolute nature of Being is the source of reality and reality itself.
Summing up Sant Tukaram Maharaj says that in Self Realisation there is only pure observing, there will be found a lucid clarity without anyone being there who is the observer, nothing but the naked manifest awareness is present. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

हीच त्यांची पंचभूते I
जीवन भाते प्रेमाचे II
कळवळा धरिला संती I
ते निगुती कैवाड II
हाच काळ वर्तमान I
समाधान ही संपत्ती II
तुका म्हणे दिवस राती I
हेचि खाती अन्न ते II

" Mind is made of subtle essence of food. Just as in the churning of curd, it's fine particles rise up and are transformed into butter, so when the food is consumed, the subtlest part rises up and is transformed into mind. The mind of the Self Realised Soul remains intuitively absorbed in his True Self, as the unstruck melody of the Holy Ram Nam vibrates in his mind incessantly. He eats the food of Divine Knowledge. In this composition Sant Tukaram Maharaj says that those who taste and are satisfied by the sublime essence of Holy Ram Nam become fearless, those who drink it in, day and night, are freed forever from the bondage of sufferings. The incessant recital of the Holy Ram Nam stimulates a nectar to flow through a hole in the palate. It dribbles and nourishes the body of the Self Realsed Soul. He can draw energy directly from his pure, irresistible will and  support the body without consuming worldly food.
Summing up Sant Tukaram Maharaj says that through Name Worship of Supreme Lord Shri Ram, his tongue tasting the Divine Ram Nam incessantly, the Self Realised Soul maintains his earthly body with the process of drawing enery from Cosmic energy alone for any length of time and can dispense with worldly food. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

चंदनाच्या वासे धरितील नाक I
नावड़े कनक न घड़े हे II
साकरेची गोडी सारिखी सकळा I
थोरा मोठ्यां बाळा धाकुटिया II
तुका म्हणे माझे चित्त शुद्ध होते I
तरि का निंदिते जन मज II

" Mind is like a mirror. If it is dirty, One cannot see his True Self  in it clearly. The impure mind is replete with excessive delusion and a host of thoughts. Lest this enemy of mind should spoil  in diverse ways through the enjoyments of the worldly pleasures,One needs to slay it in the hope of getting Eternal Bliss and Spiritual Illumination. In this composition Sant Tukaram Maharaj talks about mysteries of चित्त or subconscious mind. He says, the subconscious mind is like a calm lake and thoughts are like waves upon the surface of this lake. Just like a pebble thrown in pool of water produces a succession of concentric waves travelling far, the thoughts, good or evil, emanating from the mind, gives rise to vibrations in the mental realm which travel far and wide in all directions. Evil thoughts of all kinds befoul and infuriate the mind. If persisted, it may become veritable disease and maimings of the mind, incurable during the period of life. Just as a hand holding a bouquet made of Jasmine and Rose flowers, their rich fragrance pervades the vicinage and tickles all alike, so is the aroma of piousness emanating from the the Self Realised Soul radiates to everyone in his vicinity.
Sant Tukaram Maharaj says that mental energy which is dissipated and misdirected in various worthless worldly concerns needs to be well directed in proper spiritual channels. Useless thoughts impede spiritual growth and obnoxious thoughts are stumbling blocks to spiritual advancements.
Summing up Sant Tukaram Maharaj says, through introspection One needs to water the garden of his mind with meditation and sublime thinking and remove the weeds of vain, useless discordant thoughts. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

फाजितखोरा मना किती तुज सांगो I
नको कोणा लागो मागेंमागें II
स्नेहवादें दुःख जडलेसे अंगी I
निष्ठुर हे जगी प्रेमसुख II
निंदास्तुती कोणी करो दयामाया I
न धरी चाड या सुखदुःखा II
योगिराज कां रे न राहती बैसोनि I
एकिये आसनी याची गुणे II
तुका म्हणे मना पाहे विचारुन I
होई रे कठिण वज्राऐसे II

It is said that
" It is a Self Realisation of the truth of reality, that you, the Consciousness, cannot be affected by anything. It is only the egoic mind that makes you believe otherwise. "
Non attachment is essentially a practice of mindfulness. It is not allowing your sense of well-being to rely upon anything other than your own presence of Awareness. It means to be in the world, but not of the world. With Non attachment, your happiness is no longer defined by anything outside of you so that you remain free. In this composition Sant Tukaram Maharaj cautions that if you allow your sense of self to be emotionally swayed by everything that appears to you, including people, places, perceptions, thoughts, sensations, events and experiences, then your emotions will forever be riding a roller-coaster of ups and downs. You will be a pendulum that forever swings between joy and disaster.
Sant Tukaram Maharaj says that True freedom results from the disenthralment of the mind. Just like the reflection of moon upon the surface of turbulent ocean is not visible or perceptible, the reflection of the Self made upon the mind cannot be perceptible when the mind is not free from its turbulence.
To attain Self Realisation, One must constantly struggle with the mind for its steadiness. It is only the power of will which can control it and tame it's fluctuations. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II

II श्रीराम जय राम जय जय राम II

तेंही नव्हे जे करितां काही I
ध्याता ध्यायी तेंही नव्हे II
तेंही नव्हे जे जाणवी जना  I
वाटे मना तेंही नव्हे II
त्रास मानिजे कंटाळा I
अशुभ वाचाळ तेंही नव्हे II
तेंही नव्हे जे भोंवती भोंवे I
नागवे धांवे तेंही नव्हे II
तुका म्हणे एकचि आहे I
सहजी पाहें सहज II

" In this composition Sant Tukaram Maharaj talks about सहज अवस्था, a state of spiritual consciousness, where the mind is stabilised in perfect bliss and peace. It is nothing but experiencing the Divine as all pervading, within the body and without, such that life is lived without pretense. As the divinity resounds and resonates within the devotee, the desire to become One with the Supreme Divine is fulfilled. He says the Divine is सहज. He is natural, subtler of the subtlest, simpler of the simplest, and spontaneous. He is pure awareness. In our true nature, we are that. And hence to retrace our steps back to this original state of pure being is to take the सहज parh or natural way. In सहज the worldly and ego laden mind resolves itself into the root within.
Sant Tukaram Maharaj says that the state of सहज can be regained if we only search it within the cave of our heart, while still living in the midst of the material world and it's so called impurities. If we only attach Ourselves with the Self within, and detach from the emotional attachment to the worldliness, spiritual success will follow effortlessly.
Summing up Sant Tukaram Maharaj says that Real Prayer " happens ". The Real Prayer cannot be " done " as such, it just happens. When ego is defeated, prayer happens. The Self Realisation happens in the heart through the Selfless and Reasonless Love of the Divine, not through the head.
The Real Prayer happens only when One transcends duality. "

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरुचरणार्पणमस्तु II