Abhanga 295
A true devotee's accumulated karma ends, God fills them completely inside and out, and their daily life becomes indistinguishable from God's own action.
The verse
प्रारब्ध क्रियमाण । भक्तां संचित नाहीं जाण ॥१॥ अवघा देव चि जाला पाहीं । भरोनियां अंतर्बाहीं ॥ध्रु.॥ सत्वरजतमबाधा । नव्हे हरिभक्तांसि कदा ॥२॥ खाय बोले करी । अवघा त्यांच्या अंगें हरी ॥३॥ देवभक्तपण । तुका म्हणे नाहीं भिन्न ॥४॥
Literal translation
Prārabdha, kriyamāṇa — the bhakta has no sañcita — know it. The deva became all — see — filling antara-bāhī. Satva-raja-tama-bādhā — never to the Hari-bhakta. Eats, speaks, acts — through their anga, Hari (does it). Tuka says: deva-bhakta-pana is not bhinna.
मराठी: प्रारब्ध क्रियमाण — भक्तां संचित नाहीं जाण. अवघा देव चि जाला पाहीं — भरोनियां अंतर्बाहीं. सत्वरजतमबाधा — नव्हे हरिभक्तांसि कदा. खाय बोले करी — अवघा त्यांच्या अंगें हरी. तुकाराम म्हणतात — देवभक्तपण — नाहीं भिन्न.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| प्रारब्ध क्रियमाण | "prārabdha, kriyamāṇa" |
| भक्तां संचित नाहीं जाण | "the bhakta has nosañcita— know it" |
| अवघा देव चि जाला पाहीं | "the deva becameall — see" |
| भरोनियां अंतर्बाहीं | "fillingantara-bāhī(inside-and-outside)" |
| सत्वरजतमबाधा | "satva-raja-tama-bādhā (binding by the three guṇas)" |
| नव्हे हरिभक्तांसि कदा | "never to theHari-bhakta" |
| खाय बोले करी अवघा त्यांच्या अंगें हरी | "eats, speaks, acts — through theiranga, Hari (does it)" |
| देवभक्तपण नाहीं भिन्न | "deva-bhakta-pana — is notbhinna(different)" |
What it means
A bhakta-ontology abhang. Five claims structuring the bhakta-state:
- प्रारब्ध क्रियमाण — भक्तां संचित नाहीं — prārabdha, kriyamāṇa — bhakta has no sañcita. Three karma-types in the classical scheme:
- Sañcita — accumulated karma from past lives.
- Prārabdha — the part of sañcita already-set-in-motion (= the present-life-circumstances).
-
Kriyamāṇa — currently-being-made karma. For the bhakta, sañcita does not exist. Prārabdha (already in motion) and kriyamāṇa (being made now) — these continue, but the bhakta has no accumulated-stock for future-lives. The karma-chain ends.
-
अवघा देव चि जाला पाहीं — भरोनियां अंतर्बाहीं — the deva became all — filling antara-bāhī. The deva fills inside-and-outside of the bhakta. There is no place where the deva is not; the bhakta is inside-the-deva and the deva is inside-the-bhakta. (Compare 281's bhakta is the deva's anga.)
-
सत्वरजतमबाधा — नव्हे हरिभक्तांसि कदा — the three-guṇa-binding never to the Hari-bhakta. Satva, rajas, tamas — the three operating-states (compare 194's triguṇa-rounds make you suffer). The Hari-bhakta is no-longer-bound by the three-guṇas. (Compare 169's aguṇa-state.)
-
खाय बोले करी अवघा त्यांच्या अंगें हरी — eats, speaks, acts — through their anga, Hari does it. The agency-claim. The bhakta's eating, speaking, acting are all done by Hari through the bhakta's body. (Compare 250's not-doing while doing-all; here, the positive-form: Hari is the doer through the bhakta's anga.)
-
देवभक्तपण नाहीं भिन्न — deva-bhakta-pana is notbhinna. The closing-claim. Deva-bhakta-pana — the deva-and-bhakta state — is not different / not separate. The deva-and-the-bhakta are non-different in this state.
[T]
For someone today
This abhang describes what actually happens inside a true devotee, in five interlocking ways. Their store of accumulated past karma comes to an end — the present situation and current actions continue, but nothing new piles up for the future. God fills them completely, inside and out, so there is no part of them separate from the divine. The three basic qualities of nature — purity, passion, and inertia — that ordinarily bind and toss people around no longer have any hold on them. Their eating, speaking, and every action become God's own action, working through their body. And in the end, Tukaram says, there is no real difference left between the devotee and God — the two states are one and the same.
मराठी: ही ओवी खऱ्या भक्ताच्या आत नेमकं काय घडतं हे पाच परस्परसंबंधित मुद्द्यांतून सांगते. त्याचं साठलेलं जुनं कर्म संपून जातं — सध्याची परिस्थिती आणि सध्याची कृती चालू राहते, पण भविष्यासाठी नवं काही साठत नाही. देव त्याला आतून-बाहेरून पूर्णपणे भरून टाकतो, त्यामुळे त्याचा असा कोणताही भाग उरत नाही जो देवापासून वेगळा असेल. सत्त्व, रज आणि तम हे तीन गुण, जे सामान्यपणे माणसाला बांधून फिरवतात, त्याला बांधू शकत नाहीत. त्याचं खाणं, बोलणं आणि प्रत्येक कृती ही त्याच्या शरीरामार्फत घडणारी देवाचीच कृती बनते. आणि शेवटी तुकाराम म्हणतात, भक्त आणि देव यांत खरा भेदच उरत नाही — दोन्ही एकच अवस्था असते.
Where this applies
- Bhakta has no sañcita. Karma-chain ends.
- Deva fills antara-bāhī. Inside-and-outside.
- Three-guṇa-binding ends. No-longer-bind.
- Hari acts through the bhakta's anga. Agency-shift.
- Deva-bhakta-pana non-different. Ontological non-separation.