In this regard Sant Dnyaneshwar says: “In a way both these opinions suggest only one cause, but it’s availability depends upon one’s ability.” Their speed may be different but the ultimate destination  is only one. This Dnyan yoga may not be suitable for worldly people like us. For this reason we are told the KarmaYoga, but a condition is attached for that way. “ Ma faleshu Kadachan” i.e. meaning ‘ not to expect any fruits of actions.’ If one doesn’t want any binding of the karma, this condition must be accepted. Then, what is to be done with the fruit? It is to be offered as sacrifice to God. But is it possible for us to do? More difficult than this is Yoga Yajna, which is called in sophisticated way. But common men do not have any way out here too. What is the way to achieve RajYoga then ?  It is devotion. Saints have told us about the glory of Nama. In devotion also there are many thing involved. But there are also some conditions are involved. Since some 10 faults are mentioned in the religion of taking Nama, devotion also has develop into a science.

We have seen how difficult is the way to achieve our goal in life. This situation in the life  of a devotee is the state of “Kar” (do). One who, with efforts and because of his good actions in the past, passes this state and goes to the second state called “Mar” (die). To reach this “Mar” state, the “Kar” is an instrument, but then what is this “Mar” state? One must however keep in mind that in “Mar” it is not the physical death of the body of five elements. There is an inevitable law that the body of every creature which is born is going to be destroyed. Nobody can avoid that death. Since death is so inevitable, then what is the purpose of giving again the order ‘to die’? However since there is the order to die, it means that it is not attainable to all. The state of loss of body conscious is called ‘death’ and here that state of “death” is expected to be attained. Sant Tukaram has described this state very beautifully in 5 Abhangs ( stanzas). These stanzas express the joy of Tukaram for his success in his journey of emancipation from the state of “I am the body” to “I am the brahma”.This is the second state of ‘Mar’. Tukaram insisted upon the last day of life to be good. i.e. to reach the state of ‘Mar’ from that of ‘do’.This is the state of Moksha, emancipation. This is the state of deathlessness. Once this state is attained, the third state comes automatically. There is no need of the third order, but it is given here, because as a matter of previous habits, actions continue to happen, but there is no body conscious involved and therefore the doer has no binding of actions. These actions are done only for self-joy or for the people. The Karmayogi or the devotee continues his previous actions or devotion till he loses his sense of body consciousness. 

The first “Kar” is the state of devotion prior to the state of knowledge or self-realization. In the words of Tukaram “First it was an association with saints, then it became the state with the Pandurang .i.e. god. This is the state of becoming a “Master’ or enlightened one .i.e. the state of ‘Mar’. where  devotion does not continue” This could be regarded as the last state of ‘kar’ that is the state of post-knowledge devotion. In this state of post-realization devotion, according to Tukaram, the percentage of taking Nama increases more. At the end of the article, the professor   says that he has divided the word in three morphemes intuitively. The Namadharakas (those who devote themselves to take God’s name) should feel a sense of glory in this division. However, those who, with the help of the English language, translating the name as ‘ Do Die Do’, ridicule the serious meaning in this term will be shocked to find this serious significant meaning in the name. (Jeevan Vikas Marmik,Nagpur, July 1987 )