1. The great saint Tukaram Maharaj says,
“अहर्निशी सदा परमार्थ करावा । पाय न ठेवावा आडमार्गी ॥”
“One must engage constantly, day and night, in the pursuit of Paramarth (the supreme pursuit). One must not set foot on the deviating path.” The “deviating path” here refers to Samsar (worldly entanglements). The meaning of this Ovi (verse) is straightforward.
2. Samarth Ramdas Swami speaks in gentler words:
“प्रपंच सुखे करावा । काही तरी परमार्थ वाढवावा । परि परमार्थ अवघाचि बुडवावा । हे विहित नव्हे ॥”
“Chasing fleeting worldly pleasures (Prapancha Sukha or Gruhasthashram) or dabbling superficially in the pursuit of ultimate reality (Paramartha), while neglecting total immersion in the non-dual Brahm, is not the prescribed path (Vihita Dharma). True liberation (Moksha), the cessation of all suffering and attainment of supreme bliss, arises only from complete surrender to the realization of the Self (Atma)”
The meaning of this Ovi (verse) is clear as well.
3. Both these great saints are instructing the human being to “pursue Paramarth.”
Tukoba goes so far as to say, “do not engage in Prapanch (worldly pleasures) at all.” Recognizing a householder’s feeble mind, Samarth Ramdas Swami speaks with a little concession, saying, “Even if you engage in Prapanch (worldly life), do not abandon Paramarth entirely for the sake of the former.” Yet, at their core, both teachings convey the same truth.
4. What is the reason behind their advice? The answer is simple, worldly life (Prapancha), yields only suffering (Dukkha), which no one desires. As Sant Tukaram says, संसाराच्या अंगी अवघीच व्यसने! ‘Worldly existence (Samsara) is replete with despair (Vyasana),’ meaning pain & suffering born of attachment to the unreal (Vyavaharika Satta). In contrast, the pursuit of paramartha (supreme reality), transcends such suffering, bestowing “paramananda” (supreme bliss).
‘आम्ही या कीर्तने सुखी झालो ॥’ Tukaram maharaj affirms, ‘Through this Kirtan (devotion to God through name & form), we have attained bliss,’ where Kirtan symbolizes Paramartha, the path to Jiva-Brahm-aikya (unity of the individual self and Brahm). Our own experience mirrors Tukoba’s experience.
5. Let us now examine a deeper meaning of this teaching. Param Arth means achieving the supreme (Param) objective (Arth), that which grants Ananda (pure bliss) and leads to the highest achievable well-being for any human. This is realized through meditative reflection on the divine (devache chintan). Therefore, the true nature of Paramarth is the reflective inquiry into the Supreme reality. In contrast, the nature of Prapanch (worldly life) is a worry rooted in physical identity. To dwell on Brahm (Chintan) is a source of bliss and freedom, whereas anxious concern (Chinta) entangles one in sorrow and limitation. Without embracing the supreme spiritual path, the chain of sorrow remains unbroken. Whatever unfolds in the world only diminishes the lasting bliss.
6. There was a man from a small village whose son was studying in a big city. The son sent a message to his father, saying, “I have four days off, so I will come to the village tomorrow, on Saturday.” With great joy, the father stood in the courtyard, waiting for his son at the designated time on Saturday. This man also had a daughter, who had recently gotten married and moved to another large city with her husband. While the father waited for his son, a rickshaw arrived. He thought, “Here comes my son!” But to his surprise, the rickshaw stopped, and his daughter, alone, stepped out, without her husband. He assumed that the in-laws had thrown her out, and therefore she had returned to her parental home. His heart sank with sorrow. After inquiring cautiously, he learned that his son-in-law would arrive in two days. Relieved, he felt a little better. But his son had still not arrived, and the father grew restless, walking anxiously around the courtyard.
He feared something unfortunate might have happened to his son and was tormented by the sorrow of separation. Eventually, his son arrived, explaining that his bus had been delayed by an hour.
This short story shows – Whether it is the sorrow caused by a daughter’s arrival or by the son’s absence, both are worldly occurrences that cause suffering. Had he engaged in Vitthal-chintana (Reflection on the Divine) and turned inward with even a little Vivek (discernment), his mind would have found peace and contentment—and he could have remained unaffected and experienced profound internal fulfillment in every situation. Dnyanoba Mauli (Sant Dnyaneshwar Maharaj) says,
‘तोंवरी तोंवरी बाधे हा संसार! बापरखुमादेवीवर देखिला नाही रे बाप ॥’ “Worldly existence is fraught with suffering until the ultimate reality of Vitthal (Brahm) is realized” This is absolutely true!
7. Another story: The time for Dnyanoba’s pilgrimage to Alandi was approaching. At the boundary of the Alandi municipal limits, a toll collection point for the pilgrimage had been set up. Pilgrims from various villages were heading towards Alandi, each carrying their belongings. Among them was an elderly woman, carrying a bundle of her possessions. The weight of the bundle made it difficult for her to walk properly. A young man was headed in the same direction and took pity on the elderly woman. He said to her, “Grandmother, I too am going to Alandi. Let me carry your bundle for you. You can walk freely. I will hurry ahead and wait for you at the toll booth. When you arrive, I will give your bundle back to you.” The elderly woman, happy with the offer, agreed. The young man moved ahead and reached the toll booth. When he arrived, the officer at the booth told him, “You must pay two rupees for the pilgrimage.” The young man paid the fee. The officer then asked, “May I ask whose belongings these are?” The young man replied, “It’s mine, how can it be someone else’s?” The officer said, “You must pay an additional two rupees for the bundle.” The young man replied, “I won’t pay for it’s not mine.” The officer then said, “If you won’t pay then you can’t continue the pilgrimage.”
The young man was caught in a dilemma. If he denied that the belongings were his, he would be accused of theft, but if he admitted it, he would have to pay the additional fee. It was a difficult situation. To prevent non-payment and the risk of him fleeing with the belongings, the officer locked him up. After a while, the elderly woman arrived. The young man explained to the officer, “The belongings are not mine; it is elderly woman’s possession.” The officer immediately released the young man, collected the required fee from the elderly woman, and the matter was settled. (Like that young man from the story) If one is mentally attached to worldly possessions, saying “This is mine” (“इदं मम”), it results in a bondage. As a result, the cycle of rebirth and suffering continues. For nothing truly belongs to us. Tukoba says:
“देह हे देवाचे धन कुबेराचे । तेथे मानवाचे काय आहे ॥” By attributing the body that is perceived as wealth to “God” and material wealth to “Kubera” (the deity of wealth, symbolizing transient worldly prosperity), Sant Tukaram underscores its impermanent, illusory nature within the vyavaharika satta (empirical reality). In contrast, the path to Mukti (liberation) lies in realizing “This is not mine” with a mental detachment from everything in this world. Mental attachment is the root of bondage. To be attached is Prapanch; to be unattached is Paramarth. Paramartha alone leads to liberation and eternal bliss. Without it, the one bound by attachment cannot escape suffering—this is evident beyond doubt.
8. In a riverbed, there are sometimes large and small rocks, as well as shallow pits and hollows. As the river flows, it fills up these pits and continues onward. But when a large rock is encountered, the flow of the river splits into two streams, which bypass the rock and flow around it. The rock remains dry amidst all the water! Similarly, the flow of Sadguru’s grace is constant and unwavering, because His grace remains uninterrupted and ever-present towards all beings. This flow of grace continues without interruption. Just as the hollows on a riverbed are filled and fulfilled by the flowing river, so too are humble seekers—empty of ego and full of receptivity—soaked and contended by the Sadguru’s grace.
But those who act arrogantly, like a large rock standing in the river, Grace bypasses them, obstructed by their own pride and ego. They make a fool of themselves, and they remain devoid of divine blessings.
‘नम्र झाला भूतां । तेणे कोंडिले अनंता ॥’ – Sant Janabai teaches that by cultivating profound humility (Namrata) toward all beings (Bhuta), recognizing their unity in the non-dual Brahm, one transcends the illusion (Bhrama) of ego (Ahamkara) and realizes the Infinite (Ananta), the eternal Self (Atma).
To act with ego, arrogance, and pride—not only in the presence of Saints and the Sadguru, but even before the world—is the mark of Prapanch, or worldly attachment. Paramartha is to live in this world with humility, free from ego and pride. Failure to live in this way leaves one bereft of divine blessings and bound to suffer in the end. The true path to Ananda is Paramarth. “न चेदिहावेदीन्महती विनष्टिः ।” – “If one fails to realize the eternal Self (Atma), in this life due to the veil of ignorance (Avidya), a profound spiritual downfall (Mahati Vinashtih) ensues, perpetuating the cycle of suffering (Samsara) through the illusion (Bhrama) of maya.” (Kenopanishad, 2.5) Not knowing the true Self is the greatest loss, for it sustains the endless cycle of birth and death, and with it, unceasing sorrow. Realizing the Self (Atma) is Paramarth. Now, the results of failing to pursue Paramartha become apparent. One who seeks happiness solely through worldly pursuits is like one who dreams of a bountiful harvest from mirage waters—an illusion that never comes to fruition.
In conclusion, blessings be upon all.
