पांडुरंगा करू प्रथम नमन | Panduranga karoo pradhama naman
Ramkrishnahari.
Philosophies,
methodologies, reading material, discourses etc abound in plenty when it comes
to spirituality and related subjects.
Quite often than not, all these tend to either confuse or deter an
aspirant, especially if he is not under the careful eye of a proficient master. What the common man needs is a path and
method which is simple, effective, interesting, motivating and yet full of
grandeur. Any path which has a demand on
us or which is not in sync with our natural tendencies either fails to find our
acceptance or at the best ends us up with a hesitant involvement lacking
conviction. The final goal however is
to reach the lord.
Given
the above, we shall now go through an abhang of ‘Sant tukaram’ which is very
significant as it is in essence his own experience and also plots the
significant learnings in his spiritual journey.
It therefore only augurs well that we go through this abhang fully with
it’s 100 charans as it is and without any interpretation.
पांडुरंगा
करू प्रथम नमन । दुसरे चरण संतांचिया॥१॥
I
first prostrate at the feet of ‘Panduranga’.
Next at the feet of ‘saints’.
यांच्या
कृपादाने कथेचा विस्तारु । बाबाजी सद्गुरुदास तुका ॥२॥
With his grace let me expand this narration further. This ‘Tuka’ is the servant of ‘Babaji
Sadguru’.
काय
माझी वाणी मानेल संतांसी । रंजवू चित्तासी आपुलिया ॥३॥
Where do my words stand in being acceptable to the saints and gladden your
hearts ?
या
मनासी लागो हरिनामाचा छंद । आवडी गोविंद गावयासी ॥४॥
Let
this mind be captivated by the desire to chant the names of ‘Hari’ and the
craving to sing the names of ‘Govinda’.
सीण जाला मज संवसार संभ्रमे । सीतळ या नामे जाली काया॥५॥
The
penchant to hover in this material existence has weakened me. The chanting of his name has pacified this
whole body.
या
सुखा उपमा नाही द्यावयासी । आले आकारासी निर्विकार ॥६
For
the peace that I experience, there is no equal that I can cite. That which is formless has now come with a
form.
नित्य
धावे तेथे नामाचा गजर । घोष जयजयकार आइकता ॥७॥
On
listening, I run towards wherefrom a roar of his chant emerges alongwith an
eruption of a joyous celebratory shout.
तातडी ते काय हरिगुण गाय । आणीक उपाय दुःखमूळ ॥८॥
Instantly
the qualities of ‘hari’ should be sung.
There is no other remedy to cure the root of all pain.
मूळ नरकाचे राज्य मदे माते । अंतरे बहुत देव दुरी ॥९॥
The
attainment of a kingdom is associated by a heady haughty feeling and it
guarantees hell for sure. It creates a
great divide beteween us and the lord and keeps him far away.
दुरी
अंतरला नामनिंदकासी । जैसे गोचिडासी क्षीर राहे ॥१०॥
To
the defilers of the lord’s name, the lord is unachievable just as in the case
of an insect which feeds on blood from the udder of a cow while it could have
fed on the milk in it instead.
हे
वाट गोमटी वैकुंठासी जाता । रामकृष्णकथा दिंडी ध्वजा ॥११॥
This
path is sweet and leads one to ‘vaikuntha’.
The trail of the stories of ‘Rama’ and ‘Krishna’ along with the ‘dindi’
and flag.
जाणते तयांनी सांगितले करा । अंतरासी वारा आडूनिया ॥१२॥
Those
who are in the know, conduct yourself in adherence to the instructions from the
knowledgeable. Which will block the wind
of ego which creates the divide.
यासी आहे ठावे परि अंध होती । विषयाची खंती वाटे जना ॥१३॥
This
is realised but turned a blind eye to by people, pining for material pleasures.
नाही त्या सुटली द्रव्य लोभ माया । भस्म दंड छाया तरुवराची ॥१४॥
They
have not been able to leave away their attraction to the illusory material
world even if they smear themselves with ash, hold a staff in hand and sit in
the shadow of a tree (like a recluse).
चित्त
ज्याचे पुत्र पत्‍नी बंधूवरी । सुटल हा परि कैसे जाणा ॥१५॥
Tell
me how will one whose heart resides only on one’s offsprings, wife and brethren
get relieved ?
जाणते
नेणते करा हरिकथा । तराल सर्वथा भाक माझी ॥१६॥
Whether
you know about it or not, indulge in singing the names of ‘hari’. They will get liberated without fail ; I
vouch for this.
माझी मज असे घडली प्रचित । नसेल पतित ऐसा कोणी ॥१७॥
I
have my own personal experience. I have
seen that no sinner worser than me.
कोणी
तरी काही केले आचरण । मज या कीर्तनेविण नाही ॥१८॥
Any
discipline might be followed by anyone .
I have done nothing else but this ‘kirtan’.
नाही
भय भक्ता तराया पोटाचे । देवासी तयाचे करणे लागे ॥१९॥
A
devotee does not have to fear about either filling his belly or salvation as
they are now the cause taken up by the lord.
लागे पाठोवाटी पाहे पायां कडे । पीतांबर खडे वाट झाडी ॥२०॥
He
will right behind us in our path and also in the front, with his eyes fixed on
our feet and sweeping & clearing the stones out of our path, with this
robe.
डिंकोनिया का रे राहिले हे लोक । हे चि कवतुक वाटे मज ॥२१॥
Why
are these people so much stuck to this material world is a real wonder &
surprise to me.
जयाने तारिले पाषाण सागरी । तो ध्या रे अंतरी स्वामी माझा॥२२॥
The
one who kept the stones and rocks afloat in the ocean ; O my dear ones ! hold
that lord of mine in your hearts
माझिया जीवाची केली सोडवण । ऐसा नारायण कृपाळु हा ॥२३॥
My
life’s release has been executed by him.
‘Narayana’ is such a compassionate one.
हा चि माझा नेम हा चि माझा धर्म । नित्य वाचे नाम विठोबाचे ॥२४॥
This
is my discipline ; this is my righteous conduct and that is to chant the name
of ‘vithoba’ daily.
चेतवला अग्नि तापत्रयज्वाळ । तो करी शितळ रामनाम ॥२५॥
The
flames emerging from the fire ignited by the three planes of distress are
cooled off by the names of ‘Rama’.
मना धीर करी दृढ चित्ता धरी । तारील श्रीहरि मायबाप ॥२६॥
Hold
it steadfast in your mind and hold him in your heart. My mother and father ‘Sri
Hari’ will ensure you crossover this material existence.
बाप हा कृपाळु भक्ता भाविकांसी । घरी होय दासी कामारी त्या ॥२७॥
He
is the compassionate father for his devotees and devout. He becomes their servant and places himself
at their service in their respective abodes.
त्याचा भार माथा चालवी आपुला। जिही त्या दिधला सर्व भाव ॥२८॥
He
shoulders all their burderns and runs their lives ; for those who have
surrendered themselves fully to him.
भावेविण जाणा नाही त्याची प्राप्ति । पुराणे बोलती ऐसी मात ॥२९॥
Without
an devout emotional bond with him, he cannot be achieved. All the spiritual texts convey us the same .
मात त्याची जया आवडे जीवासी। तया गर्भवासी नाही येणे ॥३०॥
For
the one’s whose intellect develops a liking for him, there is no returning back
to reside in a womb once more.
यावे गर्भवासी तरी च विष्णुदासी । उध्दार लोकासी पूज्य होती ॥३१॥
Even
if it happens that a ‘vishnudasa’ returns to a womb, it would be to liberate
other people and be worth of their worship.
होती आवडत जीवाचे ताइत। त्या घडी अच्युत न विसंभे ॥३२॥
‘Achuta’
keeps them like the ‘Taeeta’ pendant adorning the neck (the small longish
silver pendant worn on the arm or neck to ward off evil) and does not leave
them even for a moment.
भेदाभेद
नाही चिंता दुःख काही । वैकुंठ त्या ठायी सदा वसे ॥३३॥
They
do not entertain any differences & biases in their mind, worries or
pains. ‘Vaikuntha’ resides with them
always.
वसे तेथे देव सदा सर्वकाळ । करिती निर्मळ नामघोष ॥३४॥
The
lord resides there at all times where the pure chanting & singing of this
names happen.
संपदा तयांची न सरे कल्पांती। मेळविला भक्ती देवलाभ ॥३५॥
Their
wealth will never erode even if eons pass by for those who have acquired
devotion and the lord thereby.
लाभ तया जाला संसारा येऊनी । भगवंत ॠणी भक्ती केला ॥३६॥
It
is a great benefit by their having come into this world. The devotee makes the lord indebted to
himself, due to his devotion to the lord.
लागलेसे पिसे काय मूढजनां । काय नारायणा विसरली ॥३७॥
Have
you dull-witted people gone mad ? Why have you forgotten ‘Narayana’ ?
विसरली
तया थोर जाली हाणी । पचविल्या खाणी चौऱ्यासी ॥३८॥
Having
forgotten him is the biggest harm caused.
Which has ensured they are consumed and drawn to the origin of 84 (84
lakhs categories of life forms).
शिकविले तरी नाही कोणा लाज । लागलीसे भाज धन गोड ॥३९॥
Even
if one has taught them, they are unabashed.
They conitnue to be enamoured by wife, wealth and the other deemed
sweetness in this world.
गोड एक आहे अविट गोविंद । आणीक तो छंद नासिवंत ॥४०॥
If
there is anything called ‘sweet’, it is only the name of ‘Govinda’. All other habituations are subject to
destruction.
तळमळ त्याची काही तरी करा । का रे निदसुरा बुडावया ॥४१॥
Please
do something to strive and achieve it.
Why O dear ! are you bent upon drowing this fortune by falling asleep ?
या जनासी भय यमाचे नाही । सांडियेली तिही एकराज्ये ॥४२॥
These
people are not intimated by ‘Yama’.
There are people who have renounced even their kingdom for him.
जेणे
अग्निमाजी घातलासे पाव । नेणता तो राव जनक होता ॥४३॥
Even
after putting his feet into the fire, he was not conscious of it – King
‘Janaka’.
तान
भूक जिही साहिले आघात । तया पाय हात काय नाही ॥४४॥
The
ones who put up with the pangs of hunger and thirst and even bore mishaps, did
they not have any legs or feet ?
नाही ऐसा तिही केला संवसार । दुःखाचे डोंगर तोडावया ॥४५॥
In
order to shatter the mountain of pain, they made material living non-existent
and wiped it out.
याच
जन्मे घडे देवाचे भजन । आणीक हे ज्ञान नाही कोठे ॥४६॥
Only
in this life can you indulge in the singing of the praises of the lord. This knowledge is not resident anywhere else.
कोठे
पुढे नाही घ्यावया विसावा । फिरोनि या गावा आल्याविण॥४७॥
There
is no opportunity anywhere else ot take rest.
Without coming back to this place.
विनविता
दिवस बहुत लागती । म्हणउनि चित्ती देव धरा ॥४८॥
I
pray to you ; it will take a lot of time.
Therefore hold the lord in your heart.
धरा पाय तुम्ही संतांचे जीवासी । वियोग तयासी देवा नाही ॥४९॥
Hold
the feet of the saints dear to your heart.
The lord is never separate from them.
नाही
चाड देवा आणीक सुखाची । आवडी नामाची त्याच्या तया॥५०॥
The
lord does not crave for anything else.
He has a liking for his own names.
त्याचीच
उच्छिष्ट बोलतो उत्तरे । सांगितले खरे व्यासादिकी ॥५१॥
Whatever
I say are the leftovers of the true teachings by the likes of ‘Sri Vyasa’.
व्यासे सांगितले भक्ति हे चि सार । भवसिंधु पार तरावया ॥५२॥
‘Sri
Vyasa’ has said that ‘Bhakti’ is the only essence with which one can cross the
ocean of material existence.
तरावया जना केले भागवत । गोवळ गोपी भक्त माता पिता ॥५३॥
In
order to emanicipate people, he delivered ‘Bhagavata’ in which are the stories
of the cowherds the ‘gopis’, a mother and a father etc.
तारुनिया
खरे नेली एक्यासरे । निमित्ते उत्तरे ऋषीचिया ॥५४॥
In
the pretext of teachings fro ‘Valmiki Rishi’, in a single stroke, all people
were emanicipated.
यासी
वर्म ठावे भक्ता तरावया । जननी बाळ माया राखे तान्हे ॥५५॥
His
secret in sailing the ‘bhakta’ across this material existence is akin to a
mother who knows & takes care of her infant on account of her affection.
तान्हेले भुकेले म्हणे वेळोवेळा । न मगता लळा जाणोनिया ॥५६॥
The
baby is thirsty and hungry says she again and again. Even without having to ask and by being fully
aware about her darling child.
जाणोनिया वर्म देठ लावियेला । द्रौपदीच्या बोलासवे धावे ॥५७॥
Knowing
the secret behind what was said by ‘Draupadi’, he ran to her and kept a leaf.
धावे सर्वथा धेनु जैसी वत्सा । भक्तालागी तैसा नारायण ॥५८॥
Just
a cow runs with her calf so does ‘Narayana’ with his ‘bhakta’.
नारायण व्होवा हाव ज्याच्या जीवा । धन्य त्याच्या दैवा पार नाही ॥५९॥
The
heart whose yearning is ‘I need only ‘Narayana’ is indeed blessed and his
fortune knows no limit.
पार नाही सुखा ते दिले तयासी । अखंड वाचेसी रामनाम ॥६०॥
The
joy granted by him is unparalleled for the one who constantly keeps chanting
the names of ‘Rama’.
रामनाम दोनी उत्तम अक्षरे । भवानी शंकरे उपदेशिली ॥६१॥
The
word ‘Rama’ consists of two alphabets which these were initiated to ‘Bhavani’
by ‘Shankara’.
उपदेश करी विश्वनाथ कानी । वाराणसी प्राणी मध्ये मरे ॥६२॥
‘Vishwanatha’
initiates it into the ears of those who die in ‘varanasi’.
मरणाचे अंती राम म्हणे जरी । न लगे यमपुरी जावे तया ॥६३॥
At
the time of death if one utters the name ‘Rama’, he does not have to visit
‘Yamapuri’.
तयासी उत्तम ठाव वैकुंठी । वसे नाम चित्ती सर्वकाळ ॥६४॥
He
whose heart is an abode for the lord’s name constantly, for him his abode is
the exalted ‘vaikuntha’
सर्वकाळ वसे वैष्णवांच्या घरी । नसे क्षणभरी स्थिर कोठे ॥६५॥
He
always resides in the abode of a ‘vaishnava’ ; the one who does not place
himself anywhere else like this even for a second.
कोठे नका पाहो करा हरिकथा । तेथे अवचिता सापडेल ॥६६॥
Do
not look out for him anywhere else other than where ‘harikatha’ is taking place
; you will for sure get him there.
सापडे हा देव भाविकांचे हाती। शाहाणे मरती तरी नाही ॥६७॥
You
will get this lord only at the hands of a devotee. Never ever even when the the most
knowledgable but one without devotion dies.
नाही भले भक्ती केलियावाचूनि। अहंता पापिणी नागवण ॥६८॥
Without
having engaged in the well meaning ‘bhakti’, you cannot be a virtuous
person. One’s own Ego is a sinful
plunderer.
नागवलो म्हणे देव मी आपणा । लाभ दिला जना ठकला तो ॥६९॥
The
one who proclaims himself as the lord gets plundered himself. He might have given some benefit to the
others but does not benefit himself.
तो
चि देव येर नव्हे ऐसे काही । जनार्दन ठायी चहू खाणी ॥७०॥
Is
it possible that there is no lord other than himself ? ‘Janardana’ is the
repository in all the 4 forms of creation.
खाणी भरूनिया राहिलासे आत । बोलावया मात ठाव नाही ॥७१॥
Each
form has been filled up inside out by him and also resides in it. There is nothing else to be talked about.
ठाव नाही रिता कोणी देवाविण । ऐसी ते सज्जन संतवाणी ॥७२॥
There
is no space left vacant without the lord.
So do words of the saints proclaim.
वाणी
बोलूनिया गेली एक पुढे । तयासी वाकुडे जाता ठके ॥७३॥
Having
proclaimed so, they went ahead. Those
who cast away this teaching by the wayside are stuck.
ठका
नाही अर्थ ठाउका वेदांचा । होऊनि भेदाचा दास ठेला ॥७४॥
Those
who have not understood the import of the ‘vedas’ have got stuck. Those who consider the individual self to be
different form the ultimate reality have become ‘dasas’.
दास
ठेला पोट अर्थ दंभासाटी । म्हणउनि तुटी देवासवे ॥७५॥
Those
who became ‘dasa’ to cater to filling up of their belly, accumulating wealth
and becoming hypocrites get distanced from the lord.
sसवे
देव द्विजा तीही दुराविला । आणिकांचा आला कोण पाड ॥७६॥
The
brahmin category themselves have got distanced from the lord. What to talk of others then?
पाड करूनिया नागविली फार । पंडित वेव्हार खळवादी ॥७७॥
Having
conducted thus and caused a lot of plunder, the ‘pandit’ behaves and becomes an
advoacate of fraud.
वादका
निंदका देवाचे दरुशन । नव्हे जाला पूर्ण षडकर्मी ॥७८॥
Those
who indulgie in arguing & insulting will not benefit the lord’s ‘darshan’
even if they have fulfilled their 6 ‘karma’s (Sandhyaanaana, Japa, Homa, Deva
pooja, Aathithya, Vishwadeva).
षडकर्मी हीन रामनाम कंठी । तयासवे भेटी सवे देवा ॥७९॥
Even
if having failed in the conduct of these 6 ‘Karma’s but possessing the names of
‘Rama’ in his throat, him the lord will meet.
देवासी आवडे भाविक जो भोळा । शुध्द त्या चांडाळा करुनि मानी ॥८०॥
The
lord likes those who are devout, simple, honest & selfless. Such a person, even if a ‘chandaala’, if pure
will find the lord’s favour.
मानियेला नाही विश्वास या बोला । नाम घेता मला युक्ति थोडी ॥८१॥
Whatever
Iam saying now is not brazenly borrowed words.
They are experiences that have sprung within me on account of chanting
the names of the lord.
युक्त थोडी मज दुर्बळाची वाचा । प्रताप नामाचा बोलावया ॥८२॥
I
possess a weak intelligence but speak a little on this. It is the greatness of the names of the lord
that make me speak thus.
बोलता पांगल्या श्रुति नेति नेति । खुंटलिया युक्ति पुढे त्याच्या ॥८३॥
Speech
gets stunted even for the ‘srutis’ who therefore say ‘not this’ ‘not this’ and
even it’s intelligence gets crippled in trying to comprehend it.
पुढे पार त्याचा न कळे चि जाता । पाउले देखता ब्रम्हादिका ॥८४॥
Even
the likes of ‘Bramha’ have tried following it’s footsteps and have not been
able to see beyond.
काय
भक्तीपिसे लागले देवासी । इच्छा ज्याची जैसी तैसा होय ॥८५॥
What
is this madness over ‘bhakti’ that posseses the lord. So much so that he becomes that as is
desired.
होय
हा सगुण निर्गुण आवडी । भक्तिप्रिय गोडी फेडावया ॥८६॥
He
who is intrinsically ‘nirguna’, lovingly takes up ‘saguna’ in order to express
his sweet indebtedness, arising out of his fondness to ‘bhakti’.
या बापासी बाळ बोले लाडे कोडे । करुनि वाकुडे मुख तैसे ॥८७॥
Just
as a child speaks lovingly to his father even if crookedly.
तैसे
याचकाचे समाधान दाता । होय हा राखता सत्त्वकाळी ॥८८॥
In
the same way does the lord confers peace do to those who come seeking him and
he undertakes their care during testing times.
सत्त्वकाळी कामा न येती आयुधे । बळ हा संबंध सैन्यलोक॥८९॥
During
testing times, no weapon would come of use.
So do not strength, relationships and armies come of use.
सैन्यलोक तया दाखवी प्रताप । लोटला हा कोप कोपावरी ॥९०॥
Armies
only show gallantry by responding to anger with anger.
कोपा मरण नाही शांत होय त्यासी । प्रमाण भल्यासी सत्त्वगुणी ॥९१॥
Anger
does not die down ; it cannot be quietened.
That which is proof for us is the pure qualties of good persons.
सत्त्व रज तम आपण नासती । करिता हे भक्ति विठोबाची ॥९२॥
The
3 qualities ‘Satva, Rajas and Tama’ get vanquished on their own when one does
‘bhakti’ to ‘vithoba’.
चित्त रंगलिया चैतन्य चि होय । तेथे उणे काय निजसुखा ॥९३॥
When
the heart thus regales, it will convert into bliss. Will there be any deficiency of pure bliss
here ?
सुखाचा सागरु आहे विटेवरी । कृपादान करी तो चि एक ॥९४॥
The
ocean of peace stands there atop that brick.
He grants out of compassion and he is the one and only one of his kind.
एक चित्त धरू विठोबाचे पायी । तेथे उणे काही एक आम्हा ॥९५॥
Let’s
hold in our hearts the feet of ‘vithoba’ with complete devotion. There is not even a single deficiency that
will be felt by us.
आम्हासी विश्वास याचिया नामाचा । म्हणउनि वाचा घोष करू ॥९६॥
We
hold trust on his names alone. Therefore
let us call it out loudly.
करू हरिकथा सुखाची समाधि । आणिकाची बुध्दी दुष्ट नासे ॥९७॥
Let
us indulge in singing & talking out the names of ‘Hari’ which will confer
deep unbounded bliss. This will also
destroy the tendency to indulge in harmful thoughts.
नासे संवसार लोक मोहो माया । शरण जा रे तया विठोबासी ॥९८॥
It
will destroy the materialistic desires and illusion. O dear ! go and seek refuge of ‘vithoba’.
सिकविले मज मूढा संतजनी । दृढ या वचनी राहिलोसे ॥९९॥
Even
though Iam dull-witted, the saints have taught me these lessons which I have
steadfastedly held on to.
राहिलोसे दृढ विठोबाचे पायी । तुका म्हणे काही न लगे आता ॥१००॥
I
staunchly and steadfastedly remain at the feet of ‘vithoba’. ‘Tuka’ says there is no desire for anything
else now.
Ramkrishnahari.
Abhang
पांडुरंगा
करू प्रथम नमन । दुसरे चरण संतांचिया॥१॥
यांच्या कृपादाने कथेचा विस्तारु । बाबाजी सद्गुरुदास तुका ॥२॥
काय माझी वाणी मानेल संतांसी । रंजवू चित्तासी आपुलिया ॥३॥
या मनासी लागो हरिनामाचा छंद । आवडी गोविंद गावयासी ॥४॥
सीण जाला मज संवसार संभ्रमे । सीतळ या नामे जाली काया॥५॥
या सुखा उपमा नाही द्यावयासी । आले आकारासी निर्विकार ॥६॥
नित्य धावे तेथे नामाचा गजर । घोष जयजयकार आइकता ॥७॥
तातडी ते काय हरिगुण गाय । आणीक उपाय दुःखमूळ ॥८॥
मूळ नरकाचे राज्य मदे माते । अंतरे बहुत देव दुरी ॥९॥
दुरी अंतरला नामनिंदकासी । जैसे गोचिडासी क्षीर राहे ॥१०॥
हे वाट गोमटी वैकुंठासी जाता । रामकृष्णकथा दिंडी ध्वजा ॥११॥
जाणते तयांनी सांगितले करा । अंतरासी वारा आडूनिया ॥१२॥
यासी आहे ठावे परि अंध होती । विषयाची खंती वाटे जना ॥१३॥
नाही त्या सुटली द्रव्य लोभ माया । भस्म दंड छाया तरुवराची ॥१४॥
चित्त ज्याचे पुत्र पत्‍नी बंधूवरी । सुटल हा परि कैसे जाणा ॥१५॥
जाणते नेणते करा हरिकथा । तराल सर्वथा भाक माझी ॥१६॥
माझी मज असे घडली प्रचित । नसेल पतित ऐसा कोणी ॥१७॥
कोणी तरी काही केले आचरण । मज या कीर्तनेविण नाही ॥१८॥
नाही भय भक्ता तराया पोटाचे । देवासी तयाचे करणे लागे ॥१९॥
लागे पाठोवाटी पाहे पायां कडे । पीतांबर खडे वाट झाडी ॥२०॥
डिंकोनिया का रे राहिले हे लोक । हे चि कवतुक वाटे मज ॥२१॥
जयाने तारिले पाषाण सागरी । तो ध्या रे अंतरी स्वामी माझा॥२२॥
माझिया जीवाची केली सोडवण । ऐसा नारायण कृपाळु हा ॥२३॥
हा चि माझा नेम हा चि माझा धर्म । नित्य वाचे नाम विठोबाचे ॥२४॥
चेतवला अग्नि तापत्रयज्वाळ । तो करी शितळ रामनाम ॥२५॥
मना धीर करी दृढ चित्ता धरी । तारील श्रीहरि मायबाप ॥२६॥
बाप हा कृपाळु भक्ता भाविकांसी । घरी होय दासी कामारी त्या ॥२७॥
त्याचा भार माथा चालवी आपुला। जिही त्या दिधला सर्व भाव ॥२८॥
भावेविण जाणा नाही त्याची प्राप्ति । पुराणे बोलती ऐसी मात ॥२९॥
मात त्याची जया आवडे जीवासी। तया गर्भवासी नाही येणे ॥३०॥
यावे गर्भवासी तरी च विष्णुदासी । उध्दार लोकासी पूज्य होती ॥३१॥
होती आवडत जीवाचे ताइत। त्या घडी अच्युत न विसंभे ॥३२॥
भेदाभेद नाही चिंता दुःख काही । वैकुंठ त्या ठायी सदा वसे ॥३३॥
वसे तेथे देव सदा सर्वकाळ । करिती निर्मळ नामघोष ॥३४॥
संपदा तयांची न सरे कल्पांती। मेळविला भक्ती देवलाभ ॥३५॥
लाभ तया जाला संसारा येऊनी । भगवंत ॠणी भक्ती केला ॥३६॥
लागलेसे पिसे काय मूढजनां । काय नारायणा विसरली ॥३७॥
विसरली तया थोर जाली हाणी । पचविल्या खाणी चौऱ्यासी ॥३८॥
शिकविले तरी नाही कोणा लाज । लागलीसे भाज धन गोड ॥३९॥
गोड एक आहे अविट गोविंद । आणीक तो छंद नासिवंत ॥४०॥
तळमळ त्याची काही तरी करा । का रे निदसुरा बुडावया ॥४१॥
या जनासी भय यमाचे नाही । सांडियेली तिही एकराज्ये ॥४२॥
जेणे अग्निमाजी घातलासे पाव । नेणता तो राव जनक होता ॥४३॥
तान भूक जिही साहिले आघात । तया पाय हात काय नाही ॥४४॥
नाही ऐसा तिही केला संवसार । दुःखाचे डोंगर तोडावया ॥४५॥
याच जन्मे घडे देवाचे भजन । आणीक हे ज्ञान नाही कोठे ॥४६॥
कोठे पुढे नाही घ्यावया विसावा । फिरोनि या गावा आल्याविण॥४७॥
विनविता दिवस बहुत लागती । म्हणउनि चित्ती देव धरा ॥४८॥
धरा पाय तुम्ही संतांचे जीवासी । वियोग तयासी देवा नाही ॥४९॥
नाही चाड देवा आणीक सुखाची । आवडी नामाची त्याच्या तया॥५०॥
त्याचीच उच्छिष्ट बोलतो उत्तरे । सांगितले खरे व्यासादिकी ॥५१॥
व्यासे सांगितले भक्ति हे चि सार । भवसिंधु पार तरावया ॥५२॥
तरावया जना केले भागवत । गोवळ गोपी भक्त माता पिता ॥५३॥
तारुनिया खरे नेली एक्यासरे । निमित्ते उत्तरे ऋषीचिया ॥५४॥
यासी वर्म ठावे भक्ता तरावया । जननी बाळ माया राखे तान्हे ॥५५॥
तान्हेले भुकेले म्हणे वेळोवेळा । न मगता लळा जाणोनिया ॥५६॥
जाणोनिया वर्म देठ लावियेला । द्रौपदीच्या बोलासवे धावे ॥५७॥
धावे सर्वथा धेनु जैसी वत्सा । भक्तालागी तैसा नारायण ॥५८॥
नारायण व्होवा हाव ज्याच्या जीवा । धन्य त्याच्या दैवा पार नाही ॥५९॥
पार नाही सुखा ते दिले तयासी । अखंड वाचेसी रामनाम ॥६०॥
रामनाम दोनी उत्तम अक्षरे । भवानी शंकरे उपदेशिली ॥६१॥
उपदेश करी विश्वनाथ कानी । वाराणसी प्राणी मध्ये मरे ॥६२॥
मरणाचे अंती राम म्हणे जरी । न लगे यमपुरी जावे तया ॥६३॥
तयासी उत्तम ठाव वैकुंठी । वसे नाम चित्ती सर्वकाळ ॥६४॥
सर्वकाळ वसे वैष्णवांच्या घरी । नसे क्षणभरी स्थिर कोठे ॥६५॥
कोठे नका पाहो करा हरिकथा । तेथे अवचिता सापडेल ॥६६॥
सापडे हा देव भाविकांचे हाती। शाहाणे मरती तरी नाही ॥६७॥
नाही भले भक्ती केलियावाचूनि। अहंता पापिणी नागवण ॥६८॥
नागवलो म्हणे देव मी आपणा । लाभ दिला जना ठकला तो ॥६९॥
तो चि देव येर नव्हे ऐसे काही । जनार्दन ठायी चहू खाणी ॥७०॥
खाणी भरूनिया राहिलासे आत । बोलावया मात ठाव नाही ॥७१॥
ठाव नाही रिता कोणी देवाविण । ऐसी ते सज्जन संतवाणी ॥७२॥
वाणी बोलूनिया गेली एक पुढे । तयासी वाकुडे जाता ठके ॥७३॥
ठका नाही अर्थ ठाउका वेदांचा । होऊनि भेदाचा दास ठेला ॥७४॥
दास ठेला पोट अर्थ दंभासाटी । म्हणउनि तुटी देवासवे ॥७५॥
सवे देव द्विजा तीही दुराविला । आणिकांचा आला कोण पाड ॥७६॥
पाड करूनिया नागविली फार । पंडित वेव्हार खळवादी ॥७७॥
वादका निंदका देवाचे दरुशन । नव्हे जाला पूर्ण षडकर्मी ॥७८॥
षडकर्मी हीन रामनाम कंठी । तयासवे भेटी सवे देवा ॥७९॥
देवासी आवडे भाविक जो भोळा । शुध्द त्या चांडाळा करुनि मानी ॥८०॥
मानियेला नाही विश्वास या बोला । नाम घेता मला युक्ति थोडी ॥८१॥
युक्त थोडी मज दुर्बळाची वाचा । प्रताप नामाचा बोलावया ॥८२॥
बोलता पांगल्या श्रुति नेति नेति । खुंटलिया युक्ति पुढे त्याच्या ॥८३॥
पुढे पार त्याचा न कळे चि जाता । पाउले देखता ब्रम्हादिका ॥८४॥
काय भक्तीपिसे लागले देवासी । इच्छा ज्याची जैसी तैसा होय ॥८५॥
होय हा सगुण निर्गुण आवडी । भक्तिप्रिय गोडी फेडावया ॥८६॥
या बापासी बाळ बोले लाडे कोडे । करुनि वाकुडे मुख तैसे ॥८७॥
तैसे याचकाचे समाधान दाता । होय हा राखता सत्त्वकाळी ॥८८॥
सत्त्वकाळी कामा न येती आयुधे । बळ हा संबंध सैन्यलोक॥८९॥
सैन्यलोक तया दाखवी प्रताप । लोटला हा कोप कोपावरी ॥९०॥
कोपा मरण नाही शांत होय त्यासी । प्रमाण भल्यासी सत्त्वगुणी ॥९१॥
सत्त्व रज तम आपण नासती । करिता हे भक्ति विठोबाची ॥९२॥
चित्त रंगलिया चैतन्य चि होय । तेथे उणे काय निजसुखा ॥९३॥
सुखाचा सागरु आहे विटेवरी । कृपादान करी तो चि एक ॥९४॥
एक चित्त धरू विठोबाचे पायी । तेथे उणे काही एक आम्हा ॥९५॥
आम्हासी विश्वास याचिया नामाचा । म्हणउनि वाचा घोष करू ॥९६॥
करू हरिकथा सुखाची समाधि । आणिकाची बुध्दी दुष्ट नासे ॥९७॥
नासे संवसार लोक मोहो माया । शरण जा रे तया विठोबासी ॥९८॥
सिकविले मज मूढा संतजनी । दृढ या वचनी राहिलोसे ॥९९॥
राहिलोसे दृढ विठोबाचे पायी । तुका म्हणे काही न लगे आता ॥१००॥
Panduranga karoo pradhama naman
Abhang Saahityam Curator: Sri Pundalik Maharaj Dehukar, a descendant of Sant Tukaram
Editors : Smt Poornima Srikanth, Tripunithura, Smt Vishaka Srinivasan, Mumbai
Tamil Translation: Smt Vasantha Srinivasan, Bengaluru
Co-ordinator: V R Radhakrishnan, Chennai
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