Abhanga 233
English: I come with you, Hari — we have no shame anyway.
The verse
तुजसवें येतों हरी । आम्हां लाज नाहीं तरी । उचलिला गिरी । चांग तईं वांचलों ॥१॥ मोडा आतां खेळ । गाई गेल्या जाला वेळ । फांकल्या ओढाळ । नाहीं तो चि आवरा ॥ध्रु.॥ चांग दैवें यमुनेसी वांचलों बुडतां । निलाजिरीं आम्ही नाहीं भय धाक या अनंता ॥२॥ खातों आगी माती । आतां पुरे हा सांगाती । भोंवतां भोंवेल । आम्हां वाटतें हें चित्तीं ॥३॥ तुका म्हणे उरी नाहीं तुजसवें । शाहाणे या भावें दुरी छंद भोळियां सवें ॥४॥
Literal translation
English: I come with you, Hari — we have no shame anyway. You lifted the giri (Govardhan) — by good fortune we lived (then). Break the game now — the cows have left, time has come; the wandering ones spread; if not — hold (them). By good fortune we survived drowning in the Yamuna; we are shameless — no fear, no awe at this Ananta. We eat fire-and-mud — now enough (of) this companionship; (the deva is) bhōmvatā bhōmvēla (going-around all-around) — we feel this in the chitta. Tuka says: no remainder with you; the wise stay distant at this bhāva; the innocents come close with the chand.
मराठी: तुजसवें येतों हरी — आम्हां लाज नाहीं तरी. उचलिला गिरी — चांग तईं वांचलों. मोडा आतां खेळ — गाई गेल्या जाला वेळ — फांकल्या ओढाळ — नाहीं तो चि आवरा. चांग दैवें यमुनेसी वांचलों बुडतां — निलाजिरीं आम्ही — नाहीं भय धाक या अनंता. खातों आगी माती — आतां पुरे हा सांगाती — भोंवतां भोंवेल — आम्हां वाटतें हें चित्तीं. तुकाराम म्हणतात — उरी नाहीं तुजसवें — शाहाणे या भावें दुरी — छंद भोळियां सवें.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| तुजसवें येतों हरी | "I come with you, Hari" |
| आम्हां लाज नाहीं तरी | "we have no lāja (shame) anyway" |
| उचलिला गिरी | "(you) lifted the giri (mountain) (= Govardhan)" |
| चांग तईं वांचलों | "by good fortune we lived (then)" |
| मोडा आतां खेळ | "break the game now" |
| गाई गेल्या जाला वेळ | "the cows have gone — time has come" |
| फांकल्या ओढाळ | "the oḍhāḷa (stubborn / wandering ones) have spread" |
| नाहीं तो चि आवरा | "(if) not, hold (them)" |
| चांग दैवें यमुनेसी वांचलों बुडतां | "by good fortune we survived drowning in the Yamuna" |
| निलाजिरीं आम्ही | "we are nilājirīm (shameless)" |
| नाहीं भय धाक या अनंता | "no fear, no dhāka (awe) at this Ananta" |
| खातों आगी माती | "we eat fire-and-mud" |
| आतां पुरे हा सांगाती | "now enough (of) this companionship" |
| भोंवतां भोंवेल | "bhōmvatā (going-around) — bhōmvēla (will-go-around all-around)" |
| आम्हां वाटतें हें चित्तीं | "we feel this in the chitta" |
| उरी नाहीं तुजसवें | "no urī (remainder / reservation) with you" |
| शाहाणे या भावें दुरी | "the śāhāṇē (wise) — at this bhāva — dūrī (distant)" |
| छंद भोळियां सवें | "the bhōḷe (innocents) — with the chand (passion-rhythm) close (with you)" |
What it means
A complex coming-with-Hari with all-honesty abhang. Five movements:
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तुजसवें येतों हरी — आम्हां लाज नाहीं तरी — I come with you, Hari — we have no shame anyway. The honest-opening. I'm coming with you — and we have no shame anyway (so the with-Hari coming is not adding shame; we are already shameless). The no-shame register is honest, not boastful.
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उचलिला गिरी — चांग तईं वांचलों — चांग दैवें यमुनेसी वांचलों बुडतां — you lifted Govardhan — by good fortune we lived; by good fortune we survived drowning in the Yamuna. The biographical reminders: the bhakta-band remembers the Govardhan-uplift leelā and the Yamuna-drowning rescue (Krishna's leelās 10.25 and 10.16 in the Bhāgavata). The good-fortune (chānga daivē) of the past-rescues is acknowledged.
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निलाजिरीं आम्ही — नाहीं भय धाक या अनंता — we are shameless — no fear, no dhāka at this Ananta. The post-rescue claim: having been rescued in the past, no fear and no awe at this Ananta. The intimacy has eliminated the dhāka. (Compare the familiar-with-cosmic register.)
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खातों आगी माती — आतां पुरे हा सांगाती — we eat fire-and-mud — now enough of this companionship. The honest-tired-register. We have been eating fire-and-mud (the bhakta's hard-life) — enough of this companionship. This is startling: the bhakta is protesting the companionship-itself. (Reading: enough of being-with-Krishna in this fire-and-mud-eating mode; give us another mode.)
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उरी नाहीं तुजसवें — शाहाणे या भावें दुरी — छंद भोळियां सवें — no remainder with you; the wise stay distant at this bhāva; the innocents come close with the chand. The closing structural-claim. No remainder (urī nāhīm) — there's nothing left in reserve; the bhakta has given everything. And the wise stay distant at this bhāva — the wise (śāhāṇē — the calculating, the rational, the careful) do not come this close; they keep distance. The innocents (bhōḷe) come close with the chand (passion-rhythm). The bhakti-relation is for the bhōḷe, not the śāhāṇē. (Compare 222: the all-skilled begs for innocence; 196: even unknowingly.)
[T]
For someone today
This abhang names a complex-honest-bhakti-state:
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Coming-with despite no-shame. Tujasavēm yētōm Hari — āmhām lāja nāhīm tarī. The bhakta comes with Hari not because they are worthy but because we have no shame anyway. The no-worthiness does not stop the coming; no-shame makes the coming possible despite no-worthiness.
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Past-rescues acknowledged, not turned into entitlement. Govardhan-uplift, Yamuna-drowning-rescue. The bhakta remembers the past-rescues, but does not demand them on repeat. Chānga daivē — good fortune — not entitlement.
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Honest-tired protest is allowed. Khātōm āgī mātī — ātām purē hā sāngātī. You can honestly tell the deity: enough of this fire-and-mud-eating companionship. The honest-protest is part of the bhakti-relation, not its violation. (Compare 225's plead-when-overlooked.)
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No-remainder. Urī nāhīm tujasavēm. The bhakta has not held back. Nothing-in-reserve. This is the structural offer.
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Wise-stay-distant; innocents-come-close. Śāhāṇē yā bhāvē dūrī — chand bhōḷiyām savē. The wise (śāhāṇē — careful, calculating, rationally-protective) do not come this close. The bhōḷe (innocents) come with chand (passion-rhythm). The bhakti-relation is structurally for the bhōḷe. If you have been trying to be śāhāṇē in the bhakti-relation, you are trying to maintain the distance the śāhāṇē keep. The bhakti requires the bhōḷe-stance.
For today: come-with despite no-shame; acknowledge past-rescues without entitlement; voice the honest-tired protest; offer no-remainder; choose the bhōḷe-stance over the śāhāṇē-distance.
मराठी: ही ओवी एक complex-honest-bhakti-state नाव सांगते:
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No-shame असून coming-with. तुजसवें येतों हरी — आम्हां लाज नाहीं तरी. Bhakta Hari सोबत येतो worthy म्हणून नाही — आम्हाला लाज नाहीच. No-worthiness coming थांबवत नाही; no-shame coming possible करतं despite no-worthiness.
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Past-rescues acknowledged, entitlement मध्ये बदलले नाहीत. Govardhan-uplift, Yamuna-drowning-rescue. Bhakta past-rescues remember करतो, पण पुन्हा-पुन्हा demand करत नाही. चांग दैवे — good fortune — entitlement नाही.
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Honest-tired protest allowed. खातों आगी माती — आतां पुरे हा सांगाती. देवाला honestly सांगू शकता: या fire-and-mud-eating companionship-चं enough. Honest-protest bhakti-relation चा भाग, violation नाही.
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उरी नाही. उरी नाहीं तुजसवें. Bhakta hold back केलं नाही. Reserve मध्ये काही नाही. Structural offer.
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शहाणे दूर; भोळे जवळ. शाहाणे या भावें दुरी — छंद भोळियां सवें. शहाणे (careful, calculating, rationally-protective) एवढं जवळ येत नाहीत. भोळे chand सह जवळ. Bhakti-relation structurally भोळ्यांसाठी. तुम्ही bhakti-relation मध्ये शहाणे होण्याचा प्रयत्न करत असाल — शहाणे ठेवतात ते distance maintain करत आहात. Bhakti ला भोळे-stance लागते.
आज: No-shame असून coming-with करा; past-rescues entitlement शिवाय acknowledge करा; honest-tired protest voice करा; उरी नाही offer करा; भोळे-stance निवडा शहाणे-distance च्या जागी.
Where this applies
- Coming-with despite no-shame. Worthiness is not the gate.
- Honest-tired protest allowed. Part of the relation.
- Wise stay distant; innocents come close. Choose the bhōḷe-stance.