Abhanga 485
God welcomes whoever comes asking, and one person's steady devotion can quietly solve problems for many others.
The verse
उभारिला हात । जगीं जाणविली मात ॥१॥ देव बैसले सिंहासनीं । आल्या याचका होय धनी ॥ध्रु.॥ एकाच्या कैवाडें । उगवे बहुतांचें कोडें ॥२॥ दोहीं ठायीं तुका । नाहीं पडों देत चुका ॥३॥ ॥११॥
Literal translation
Hand uplifted — to jaga — informed the māta. Deva sat on simhāsana — to whoever comes as yācaka, becomes dhanī. By one's kaivāḍa — many's kōḍa solved. Both ṭhāyī — Tuka — doesn't let cuka fall. (Closing ॥११॥.)
मराठी: उभारिला हात — जगीं जाणविली मात. देव बैसले सिंहासनीं — आल्या याचका होय धनी. एकाच्या कैवाडें — उगवे बहुतांचें कोडें. तुकाराम म्हणतां — दोहीं ठायीं तुका — नाहीं पडों देत चुका. (समाप्ती ॥११॥.)
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| उभारिला हात जगीं जाणविली मात | "hand uplifted — to jaga — informed the māta" |
| देव बैसले सिंहासनीं | "deva sat on simhāsana" |
| आल्या याचका होय धनी | "to whoever comes as yācaka — becomes dhanī" |
| एकाच्या कैवाडें उगवे बहुतांचें कोडें | "by one's kaivāḍa — many's kōḍa solved" |
| दोहीं ठायीं तुका नाहीं पडों देत चुका | "both ṭhāyī — Tuka — doesn't let cuka fall" |
| ॥११॥ | "(closing ॥११॥ marker)" |
What it means
A short deva-on-throne-as-defender-and-Tuka-as-both-sides-keeper abhang. Closing ॥११॥ marker — likely closes another 11-abhang cluster (perhaps 477-485, the Pandhari-darśana arc, or a different 11-abhang grouping). Three claims:
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उभारिला हात — जगीं जाणविली मात — hand uplifted — to jaga, informed the māta. The opening-image: thehand uplifted(= the deva'sabhaya-hastagesture, the hand-of-fearlessness raised); (thereby) themāta(matter / news / declaration) is announced to thejaga(world). Deva's-uplifted-hand is the universal-announcement.
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देव बैसले सिंहासनीं — आल्या याचका होय धनी — deva sat on simhāsana — to whoever comes as yācaka, becomes dhanī. The throne-rule: thedevasits on thesimhāsana; to whoever comes asyācaka(asker / petitioner), He becomes thedhanī(lord / wealth-giver). Throne is the giving-place.
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एकाच्या कैवाडें — उगवे बहुतांचें कोडें — by one's kaivāḍa — many's kōḍa solved. The kaivāḍa-multiplier claim: by one (devotee's)kaivāḍa(defending-side / championing-stance), many (others')'s kōḍa (riddle / problem) get uvagavē (solved).One bhakta's-stance solves many's-problems.
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दोहीं ठायीं तुका — नाहीं पडों देत चुका — both ṭhāyī, Tuka — doesn't let cuka fall. The closing-self-claim: Tuka — at bothṭhāyī(places — i.e., the deva's-side and the bhakta's-side, or this-world and other-world) — does not letcuka(mistake) fall. Tuka stands as guarantor in both directions. (Closing ॥११॥.)
[T]
For someone today
God is pictured seated on a throne with his hand raised, a gesture of fearlessness that announces to the whole world that help is available. Whoever comes forward asking is met, not turned away; the one who asks finds that God becomes their protector and provider. Tukaram adds that one person's steady, devoted support can untangle problems for many others, not just for themselves. He closes by placing himself as a kind of guarantor between God and the devotee, watching both sides so that nothing goes wrong in that relationship.
मराठी: देव सिंहासनावर बसलेला असून त्याने हात उंचावलेला आहे, जो निर्भयतेचा इशारा असून संपूर्ण जगाला सांगतो की मदत उपलब्ध आहे. जो कोणी याचक होऊन पुढे येतो त्याला नाकारले जात नाही; तो देवाला आपला आधार आणि पालनकर्ता म्हणून अनुभवतो. तुकाराम सांगतात की एका माणसाच्या स्थिर, निष्ठावान आधारामुळे केवळ स्वतःचेच नव्हे तर इतर अनेकांचेही प्रश्न सुटू शकतात. शेवटी ते स्वतःला देव आणि भक्त यांच्यामधील जबाबदार दुवा म्हणून सादर करतात, जो दोन्ही बाजू सांभाळतो जेणेकरून त्या नात्यात काही चूक होऊ नये.
Where this applies
- Deva's abhaya-hasta uplifted. World-news.
- Yācaka—dhanī. Throne-rule.
- One kaivāḍa; many kōḍa solved. Multiplier.
- Both ṭhāyī; no cuka. Self-as-bridge.