काहीच मी नव्हे कोणीया गावीचा l एकटा ठायिचा ठायी एक ll १ ll
नाही जात कोठे येत फिरोनिया l अवघेचि वायावीण बोल ll २ ll
नाही मज कोणी आपुले दुसरे l कोणाचा मी खरे काही नव्हे ll ३ ll
नाही आम्हा ज्यावे मरावे लागत l आहो अखंडित जैसे तैसे ll ४ ll
तुका म्हणे नाम रूप नाही आम्हा l वेगळा या कर्मा अकर्मासी ll ५ ll
kahich mi navhe koniya gavicha l ekta thayicha thayi ek ll 1 ll
nahi jat kothe yet fironia l avaghechi vayavin bol ll 2 ll
Nahi maj koni aapule dusre l konacha mi khare kahi nave ll 3 ll
Nhai aamha jyave marave lagat l aaho akhandit jaise taise ll 4 ll
Tuka mhane naam rup nahi amha l vegla ya karma-akarmasi ll 5 ll.
Translation :
I am nobody come from nowhere stationed always at same place
Don't go any where so futile to say to come back
I have no second as mine and not true to say that I relate to anyone.
I don't need to be born or die remain just as total without part
Tuka denies any name or form and indifferent to acts ot lack of them.
Commentary :
Line 1
Sant Tukaram is denying identity of a person or place. Claims to be one and alone and steady on permanent position. They are denied because they bring limitation and binding.
Line 2
When one is steady on permanent position the question of movement to other position is also automatically negated.
Line 3
Being alone automatically denies all relations . Belonging to them is also claimed as false.
Line 4
Claims to be free from the birth and death. Claims to remain as total without parts.
Line 5
Sant Tukaram denies the name or form for himself and also distances himself from any activity or lack of it.
General :
A contemplation or self query is made of two ways. One way of exclusion and other is assertion. When one starts with question " Who is me ? " first step to realize that I am not my body In deep sleep also one is not aware of the body still one realizes it after waking up. So that is to be excluded from " Who is me". Step by step all familiar relations such as parents, siblings, life partner and children also need to be excluded. Also excluded is name given to you for identify of your body, your form and your location. One continues to exist in spite of them and therefore to be excluded.
At the end after having excluded everything known to body, mind or intellect some thing remains. That is asserted here as some thing permanent, total without fraction and omnipresent. This supreme realization eliminates the need to do or not to do any thing. The actions are due to desires and produce more desires by way of its fruits. When all desires are over, actions just happens. There by eliminating the need for rebirth.
नाही जात कोठे येत फिरोनिया l अवघेचि वायावीण बोल ll २ ll
नाही मज कोणी आपुले दुसरे l कोणाचा मी खरे काही नव्हे ll ३ ll
नाही आम्हा ज्यावे मरावे लागत l आहो अखंडित जैसे तैसे ll ४ ll
तुका म्हणे नाम रूप नाही आम्हा l वेगळा या कर्मा अकर्मासी ll ५ ll
kahich mi navhe koniya gavicha l ekta thayicha thayi ek ll 1 ll
nahi jat kothe yet fironia l avaghechi vayavin bol ll 2 ll
Nahi maj koni aapule dusre l konacha mi khare kahi nave ll 3 ll
Nhai aamha jyave marave lagat l aaho akhandit jaise taise ll 4 ll
Tuka mhane naam rup nahi amha l vegla ya karma-akarmasi ll 5 ll.
Translation :
I am nobody come from nowhere stationed always at same place
Don't go any where so futile to say to come back
I have no second as mine and not true to say that I relate to anyone.
I don't need to be born or die remain just as total without part
Tuka denies any name or form and indifferent to acts ot lack of them.
Commentary :
Line 1
Sant Tukaram is denying identity of a person or place. Claims to be one and alone and steady on permanent position. They are denied because they bring limitation and binding.
Line 2
When one is steady on permanent position the question of movement to other position is also automatically negated.
Line 3
Being alone automatically denies all relations . Belonging to them is also claimed as false.
Line 4
Claims to be free from the birth and death. Claims to remain as total without parts.
Line 5
Sant Tukaram denies the name or form for himself and also distances himself from any activity or lack of it.
General :
A contemplation or self query is made of two ways. One way of exclusion and other is assertion. When one starts with question " Who is me ? " first step to realize that I am not my body In deep sleep also one is not aware of the body still one realizes it after waking up. So that is to be excluded from " Who is me". Step by step all familiar relations such as parents, siblings, life partner and children also need to be excluded. Also excluded is name given to you for identify of your body, your form and your location. One continues to exist in spite of them and therefore to be excluded.
At the end after having excluded everything known to body, mind or intellect some thing remains. That is asserted here as some thing permanent, total without fraction and omnipresent. This supreme realization eliminates the need to do or not to do any thing. The actions are due to desires and produce more desires by way of its fruits. When all desires are over, actions just happens. There by eliminating the need for rebirth.
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