17/08/2026
Meeting with Saint Moraya Gosavi's son contd. --> Gatha Abhang 1197 - Bhokta naaraayan lakshumeecha
भोक्ता नारायण लक्षुमीचा पति । म्हणोनि प्राणाहुती घेतलिया ॥१॥
भर्ता आणि भोक्ता कर्ता आणि करविता । आपण सहजता पूर्णकाम ॥२॥
विश्वंभर कृपादृष्टी सांभाळीत । प्रार्थना करीत ब्राम्हणांची ॥३॥
कवळोकवळीं नाम घ्या गोविंदाचें । भोजन भक्तांचें तुका म्हणे ॥४॥
IAST (International Alphabet of Sanskrit Transliteration) style Roman Script
bhoktā nārāyaṇa lakṣumīchā pati |
mhaṇōni prāṇāhutī ghētiliyā ||1||
bhartā āṇi bhoktā kartā āṇi karavitā |
āpaṇa sahajatā pūrṇakāma ||2||
viśvambhara kṛpādṛṣṭī sāmbhāḷīt |
prārthanā karīt brāhmaṇānchī ||3||
kavaḷōkavaḷīn nāma ghyā gōvindāchēn |
bhōjana bhaktānchēn tukā mhaṇē ||4||
Translation
1. Saying that Lord Narayan, the consort of Lakshmi, is the true enjoyer, the Brahmins offered oblations to the five life-breaths.
2. He alone, who sustains, experiences, and performs all actions, is naturally complete and perfect.
3. In this way, that Lord who upholds the entire Universe looks graciously upon the Brahmins and receives their prayers.
4. Tuka says: Since the devotee’s meal thus takes place in the presence of God, everyone should remember Govinda with every morsel they eat.
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Gatha Abhang 1198 - Maazaa swaamee tuzee
माझा स्वामी तुझी वागवितो लात । तेथें मी पतित काय आलों ॥१॥
तीर्थे तुमच्या चरणीं जाहालीं निर्मळ । तेथें मी दुर्बळ काय वाणूं ॥२॥
तुका म्हणे तुम्ही देवा द्विजवंद्य । मी तों काय निंद्य हीन याती ॥३॥
IAST (International Alphabet of Sanskrit Transliteration) style Roman Script
mājhā svāmī tujhī vāgavītō lāta |
tethēn mī patita kāya ālōn ||1||
tīrthē tumchyā charaṇīn jāhālīn nirmala |
tethēn mī durbaḷa kāya vāṇūn ||2||
tukā mhaṇē tumhī dēvā dvijavandya |
mī tōn kāya nindya hīna yātī ||3||
Translation
1. Chintamani Deva, my Lord bears even the kick of Brahmins like you; since you are so exalted, what standing can a sinful person like me possibly have here?
2. By the touch of your feet, even a sacred place becomes purified and spotless — what more can a weak person like me say of such a place?
3. Tuka says: In this way, you Brahmins are worthy of reverence even by the gods themselves, whereas I am extremely low and insignificant; what position can someone like me claim before you?
Explanation as interpreted by Mr. P. N. Joshi in his book ‘Sarth Tukaram Gatha – Khand 3’
In the above five abhang, Tukaram refers to an important and somewhat controversial incident from his life. It concerns the meeting between Tukaram and Chintamani Deva of Chinchwad, who belonged to the lineage of the saint Moraya Gosavi. This episode has been narrated by Mahipati Buva, and in brief it is as follows.
Near Dehu, at Chinchwad, there lived at that time a great devotee of Lord Ganapati named Chintamani Deva. Having heard of Tukaram’s fame, he wished to test his spiritual power and therefore sent him a message. Tukaram Maharaj, sensing Chintamani Deva’s wish to meet him, had already decided to go to Chinchwad. When Tukaram arrived there, he bowed fully before the deity. Chintamani Deva, however, intended to test him. He had heard that Lord Pandurang dined along with Tukaram, and he wished to witness this himself. He had resolved inwardly that only if such proof appeared would he acknowledge Tukaram’s greatness.
Preparations for the meal were made. Tukaram’s plate was set slightly apart. Tukaram then asked that two more plates be laid out — one for Ganapati, the deity worshipped by Chintamani Deva, and the other for Pandurang, Tukaram’s own Lord. Tukaram requested Chintamani Deva to invite Ganapati. Deva replied, “Where do we possess such power? We have been stripped by the pride of our knowledge. You yourself call Ganapati and your Pandurang.” Tukaram then said, “By the merit of your devotion, I shall at once call Ganapati.” Tukaram prayed inwardly and invited both Ganapati and Pandurang to the meal — and, according to the traditional account, the two deities appeared in visible form. All dined together, and Chintamani Deva became convinced of Tukaram’s greatness.
Such is the story as narrated by Mahipati. Later, many additions were made to it, making it even more dramatic. Although the saguna form of God is indeed fond of dining with devotees, this episode should be viewed with some caution. Tukaram had said, “By your merit I shall quickly bring Moraya here and seat him for the meal.” But the abhang themselves do not provide clear evidence that a literal miracle occurred. Chintamani Deva’s belief — that only if Pandurang physically appeared and ate would Tukaram be worthy of reverence — was precisely the notion Tukaram intended to correct.
In truth, Ganapati and Pandurang did partake of the meal — but in an entirely different sense. What does it mean to say that God dines with His devotee? Tukaram himself explains this beautifully in one of these abhang. He had little interest in miracles, magical feats, or displays of supernatural power. Such things held a very minor place in his spiritual vision. His emphasis was always on loving devotion to God.
When Chintamani Deva insisted that Ganapati and Pandurang be invited physically, Tukaram responded with humility and gentle irony: “You yourself call your Ganapati. You have the power to make a barren cow give milk; I have no such ability. The royal swan feeds on pearls, but I am like the chatak bird that quenches its thirst with a mere drop of rain. O Deva, do not let my words trouble your heart. I am truly of low status and do not even feel ashamed of it. My wish is only to partake of what remains. God Himself has made Brahmins distinct and superior; how can I complain? Your authority is greater — you call Ganapati yourself.” Hearing this, Chintamani Deva confessed that he had been drowned in pride and again urged Tukaram to explain the true meaning.
Tukaram then clarified, in a manner understandable to all, the true sense in which Pandurang and Ganapati “partake of a meal,” revealing the deeper secret of the divine–devotee banquet.
What is achieved by the physical arrival of Ganapati or Pandurang at a meal? At every meal, who is truly the enjoyer? Is it not the Lord Himself, the consort of Lakshmi, who eats through our mouths? When we offer the five life-breaths before eating, to whom do they reach? Since Narayana is the doer, the sustainer, and the enjoyer, is He not the one who partakes? The One who pervades the universe graciously nourishes His devotees in this very manner. Therefore, at every morsel, remembering Govinda — the true enjoyer, Narayan — is the real meaning of divine dining.
This insight has strong support in tradition. The Bhagavad Gita declares: “I, having become the fire of digestion, reside in the bodies of living beings and joined with the breaths, digest the four kinds of food.” Even today, this faith that Lord Narayan is the true enjoyer should remain present at mealtime. Traditional verses likewise affirm that Hari is the wind, the enjoyer, the food, and the one who feeds. Saints such as Samarth Ramdas have also emphasized that eating is not mere bodily sustenance but a sacred offering. When this awareness becomes firm, the true “devotee’s meal” that Tukaram intended is fulfilled. According to tradition, offering the five life-breath oblations before eating expresses this very understanding.
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