Abhanga 468
English: Sama-sapāṭa, vesana-kāṭa — niḥsanga became sōrī — dēśa fenced — won't let another come now.
The verse
सम सपाट वेसनकाट निःसंग जालें सौरी । कुडपीयेला देश आतां येऊं नेदीं दुसरी ॥१॥ गाऊं रघुरामा हें चि उरलें आम्हां । नाहीं जीवतमा वित्तगोतासहीत ॥ध्रु.॥ ठाव जाला रिता झाकुनि काय आतां । कोणासवें लाज कोण दुजा पाहता ॥२॥ सौरीयांचा संग आम्हां दुरावलें जग । भिन्न जालें सुख भाव पालटला रंग ॥३॥ लाज भय झणी नाहीं तजियेलीं दोन्ही । फिराविला वेष नव्हों कोणाचीं च कोणी ॥४॥ तुका म्हणे हा आम्हां वेष दिला जेणें । जनाप्रचित सवें असों एकपणें ॥५॥
Literal translation
English: Sama-sapāṭa, vesana-kāṭa — niḥsanga became sōrī — dēśa fenced — won't let another come now. Sing Raghurāma — that alone remains — no jīvatama, vitta-gōta. Ṭhāva empty — covering what — lāja for whom — who is second-viewer. Sōrīyāmcā sanga — world distanced — sukha different — bhāva-ranga changed. Lāja, bhaya — both abandoned — veśa turned — no one's to anyone. Tuka says: this veśa given by Him — exist with jana-pracita as ēkapaṇē.
मराठी: सम सपाट वेसनकाट — निःसंग जालें सौरी — कुडपीयेला देश — आतां येऊं नेदीं दुसरी. गाऊं रघुरामा हें चि उरलें आम्हां — नाहीं जीवतमा वित्तगोतासहीत. ठाव जाला रिता — झाकुनि काय — कोणासवें लाज — कोण दुजा पाहता. सौरीयांचा संग आम्हां दुरावलें जग — भिन्न जालें सुख — भाव पालटला रंग. लाज भय झणी नाहीं तजियेलीं दोन्ही — फिराविला वेष नव्हों कोणाचीं च कोणी. तुकाराम म्हणतां — हा आम्हां वेष दिला जेणें — जनाप्रचित सवें असों एकपणें.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| सम सपाट वेसनकाट | "sama-sapāṭa, vesana-kāṭa" |
| निःसंग जालें सौरी | "niḥsanga became sōrī" |
| कुडपीयेला देश आतां येऊं नेदीं दुसरी | "dēśa fenced — won't let another come now" |
| गाऊं रघुरामा हें चि उरलें आम्हां | "sing Raghurāma — that alone remains" |
| नाहीं जीवतमा वित्तगोतासहीत | "no jīvatama, vitta-gōta with it" |
| ठाव जाला रिता झाकुनि काय आतां | "ṭhāva empty — covering what now" |
| कोणासवें लाज कोण दुजा पाहता | "for whom lāja — who is the second viewer" |
| सौरीयांचा संग आम्हां दुरावलें जग | "sōrīyāmcā sanga — world distanced from us" |
| भिन्न जालें सुख भाव पालटला रंग | "sukha different — bhāva-ranga changed" |
| लाज भय झणी नाहीं तजियेलीं दोन्ही | "lāja, bhaya — both abandoned" |
| फिराविला वेष नव्हों कोणाचीं च कोणी | "veśa turned — no one's to anyone" |
| तुका म्हणे हा आम्हां वेष दिला जेणें | "this veśa given by Him" |
| जनाप्रचित सवें असों एकपणें | "with jana-pracita — exist as ēkapaṇē" |
What it means
A niḥsanga-sōrī-veśa-given-by-Him abhang. Continuation of the women-bhakta/sōrī cluster (462-470). Six claims:
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सम सपाट वेसनकाट — निःसंग जालें सौरी — कुडपीयेला देश — आतां येऊं नेदीं दुसरी — level-and-flat, vesana-cut — niḥsanga became sōrī — dēśa fenced — won't let another. The opening-state: level-and-flat (= obstacles cleared); vesana-kāṭa (vesana-mark cut); niḥsanga (without-attachment), I have become a sōrī; the dēśa (territory) is kuḍapīyēlā (fenced-in); I won't let dusarī (another / second) come now*.
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गाऊं रघुरामा हें चि उरलें आम्हां — नाहीं जीवतमा वित्तगोतासहीत — sing Raghurāma — that alone remains — no jīvatama, vitta-gōta. The only-remains-claim: singing Raghurāma — only-this remains; no jīvatama (life-soul / life-self) and vitta-gōta (wealth-and-kin) attached.
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ठाव जाला रिता झाकुनि काय आतां — कोणासवें लाज कोण दुजा पाहता — ṭhāva empty — covering what — lāja for whom — second-viewer who? The empty-place claim: the ṭhāva has become empty; what to cover now?; for whom is lāja? — who is the second-viewer (to be ashamed before)? No second-viewer remains; lāja-irrelevant.
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सौरीयांचा संग आम्हां दुरावलें जग — भिन्न जालें सुख भाव पालटला रंग — sōrīyāmcā sanga — world distanced — sukha different — bhāva-ranga changed. The transformation-claim: with the sōrīs in fellowship, the world has distanced from us; sukha is different now; the bhāva-ranga (color of stance) has changed.
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लाज भय झणी नाहीं तजियेलीं दोन्ही — फिराविला वेष नव्हों कोणाचीं च कोणी — lāja-bhaya — both abandoned — veśa turned — no one's to anyone. The clean-cut claim: lāja, bhaya — both abandoned (zaṇī = thoroughly); the veśa has turned (changed); we are no one's, and no one is ours. Total-detachment.
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तुका म्हणे हा आम्हां वेष दिला जेणें — जनाप्रचित सवें असों एकपणें — Tuka says: this veśa given by Him — exist with jana-pracita as ēkapaṇē. The closing-paradox-claim: this veśa (renunciate-form) has been given by Him; (now) let's exist — with jana-pracita (people-witness) — as ēkapaṇē (oneness). Live-among-people-as-One; bear-witness-while-being-One.
[T]
For someone today
This abhang names the niḥsanga-sōrī-veśa-given-by-deva-paradox register:
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Sama-sapāṭa-niḥsanga — fenced dēśa — no second comes. Sama-sapāṭa, niḥsanga, dēśa kuḍapīyēlā. In the deepening-renunciation, the territory is fenced; no other-attachment is allowed in*.
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Sing Raghurāma*; that alone remains. Gāūm Raghurāmā — uralē. In the deepest renunciate-state, only deva-singing remains; don't lament the loss of jīvatama-vitta-gōta*.
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Empty-place; no second-viewer; lāja* irrelevant. Ṭhāva ritā — kōṇa dujā pāhatā. When the place is empty, lāja becomes irrelevant — there's no second to be ashamed before*.
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Sōrī-fellowship distances the world; sukha-bhāva-ranga* change. Sōrīyāmcā sanga — bhāva-ranga pālaṭalā. In renunciate-fellowship, sukha and bhāva-color change; world distances naturally*.
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Lāja-bhaya-veśa all changed; no one to anyone. Lāja, bhaya, veśa fīravilā — kōṇācīm ca kōṇī. All worldly-relations changed; we are no one's, no one is ours. (Compare 0399 deva-only kin*; same exclusivity register.)
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This veśa* given by Him; exist as One among people-witness. Veśa dilā jēṇē — jana-pracita ēkapaṇē. The renunciate-form is the deva's gift; and the bhakta is to live as ēkapaṇē (oneness) while bearing-witness in the people-realm. Live-among-people-as-One; the deepest paradox of the bhakta*.
For today: recognize the level-and-flat fenced renunciate-state; only Raghurāma-singing remains; the empty-place has no second-viewer; sōrī-fellowship distances the world; all worldly-relations change; the deva-given veśa is to be lived as One among people-witness.
This abhang is one of Tukaram's-deepest renunciate-bhakta-paradox abhangs — the veśa given by Him and exist as ēkapaṇē with jana-pracita* combined claim.
मराठी: ही ओवी niḥsanga-sōrī-veśa-given-by-deva-paradox register नाव सांगते:
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Sama-sapāṭa-niḥsanga — fenced dēśa — no second comes. सम-सपाट, निःसंग, देश कुडपीयेला. Deepening-renunciation मध्ये territory fenced; other-attachment allow नाही*.
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Raghurāma sing करा; तेच remains. गाऊं रघुरामा — उरलें. Deepest renunciate-state मध्ये फक्त deva-singing remains; Jīvatama-vitta-gōta loss साठी lament नका*.
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Empty-place; no second-viewer; lāja* irrelevant. ठाव रिता — कोण दुजा पाहता. Place empty असेल — lāja irrelevant होतं — second-viewer नाही ज्याच्यासमोर ashamed होऊ*.
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Sōrī-fellowship world ला distance करतं; sukha-bhāva-ranga* change. सौरीयांचा संग — भाव-रंग पालटला. Renunciate-fellowship मध्ये sukha आणि bhāva-color change; world naturally distances*.
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Lāja-bhaya-veśa — सर्व changed; no one to anyone. लाज, भय, वेष फिरविला — कोणाचीं ची कोणी. सर्व worldly-relations changed; आम्ही कोणाचेही नाही, कोणी आमचा नाही. (0399 deva-only kin* compare; same exclusivity register.)
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हा veśa त्याने दिला; people-witness मध्ये ēkapaṇē* exist. वेष दिला जेणें — जनाप्रचित एकपणें. Renunciate-form deva चं gift; आणि bhakta ने ēkapaṇē (oneness) live करायचं people-realm मध्ये बेअर-witness करताना. Live-among-people-as-One; bhakta चा deepest paradox*.
आज: Level-and-flat fenced renunciate-state ओळखा; फक्त Raghurāma-singing remains; Empty-place ला second-viewer नाही; Sōrī-fellowship world distance करतं; सर्व worldly-relations change; Deva-given veśa One म्हणून live करा people-witness मध्ये.
Tukaram च्या deepest renunciate-bhakta-paradox abhangs पैकी एक — Veśa given by Him आणि exist as ēkapaṇē with jana-pracita combined claim*.
Where this applies
- Sama-sapāṭa-niḥsanga; dēśa fenced. Renunciate-territory.
- Only Raghurāma-singing remains. Single-path.
- No second-viewer; lāja irrelevant. Empty-place.
- Sōrī-fellowship; world distanced. Transformation.
- Veśa given by Him; exist as One. Deepest paradox.