संत साहित्य
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संत साहित्य · Tukārām · Abhanga 536 of 4582

Abhanga 536

English: Now — without this — no cāḍa — who baḍa-baḍa in vain?

When the bhakta has no regard for anything else — and you have to recognize this register
When sukha and dukkha, puṇya and pāpa, are equally true (= equally entangling) — and you accept this insight
When speech is vowed to Anamta — no more speaking — and you receive this vow

The verse

आतां येणेंविण नाहीं आम्हां चाड । कोण बडबड करी वांयां ॥१॥ सुख तें चि दुःख पुण्यपाप खरें । हें तों आम्हां बरें कळों आलें ॥ध्रु.॥ तुका म्हणे वाचा वाईली अनंता । बोलायाचें आतां काम नाहीं ॥३॥

Literal translation

English: Now — without this — no cāḍa — who baḍa-baḍa in vain? Sukha itself is dukkha — puṇya-pāpa — true — well-known to us. Tuka says: vāca — vowed — to Anamta — speaking — no kāma now.

मराठी: आतां येणेंविण नाहीं आम्हां चाड — कोण बडबड करी वांयां?. सुख तें चि दुःख पुण्यपाप खरें — हें तों आम्हां बरें कळों आलें. तुकाराम म्हणतां — वाचा वाईली अनंता — बोलायाचें आतां काम नाहीं.

Word-by-word gloss
Marathi Meaning
आतां येणेंविण नाहीं आम्हां चाड "now — without this — no cāḍa"
कोण बडबड करी वांयां "who baḍa-baḍa — in vain?"
सुख तें चि दुःख पुण्यपाप खरें "sukha — itself dukkha — puṇya-pāpa — true"
हें तों आम्हां बरें कळों आलें "this — well known to us"
वाचा वाईली अनंता "vāca — vowed — Anamta"
बोलायाचें आतां काम नाहीं "speaking — no kāma now"

What it means

A short no-cāḍa-without-this-vāca-vowed-to-Anamta abhang. Closure-of-speech register. Three claims:

  1. आतां येणेंविण नाहीं आम्हां चाड — कोण बडबड करी वांयां — now — without this — no cāḍa — who baḍa-baḍa in vain? The opening-no-other-cāḍa-claim: now — without this (the deva-relationship) — we have no cāḍa (regard, eagerness); who baḍa-baḍa (chatters, babbles) vāyām (in-vain)? No-other-interest, no-vain-chatter.

  2. सुख तें चि दुःख पुण्यपाप खरें — हें तों आम्हां बरें कळों आलें — sukha itself is dukkha — puṇya-pāpa — true — well-known to us. The insight-claim: sukha itself is dukkha (= the worldly-pleasure is itself worldly-pain because it perpetuates samsāra); puṇya-pāpa — true (= both puṇya and pāpa are equally-real-and-equally-binding; both keep one in samsāra); this is well-kaḷōm (come-to-know) for us. Sukha-equals-dukkha; puṇya-equals-pāpa-as-binding. Both-pairs-collapse-as-samsāra-fuel*. (Compare the standard Indian teaching that even-puṇya keeps one-bound; only-bhakti-or-jñāna releases.)

  3. तुका म्हणे वाचा वाईली अनंता — बोलायाचें आतां काम नाहीं — Tuka says: vāca vowed to Anamta — speaking — no kāma now. The closing-vow-of-speech: Tuka says: the vāca (speech) has been vāhilī (offered, vowed, dedicated) to Anamta (the Endless = the deva); speaking has no kāma (work, use) now. Vāca-vowed-to-Anamta; no-more-speaking. The bhakta's speech is now-only-for-Anamta; the ordinary-speaking is finished. (This is striking from Tukaram, the most-prolific-poet of his age: even-the-poet vows-his-speech-only-to-the-deva.)

[T]

For someone today

This abhang names the no-cāḍa-without-this-vāca-vowed-to-Anamta register:

  1. Without this (deva-relationship), no cāḍa — no baḍa-baḍa* in vain. Yēṇēm vīṇa nāhīm cāḍa — kōṇa baḍa-baḍa vāyām? No-other-interest; no-vain-chatter. Single-focus*.

  2. Sukha-equals-dukkha; puṇya-and-pāpa*-equally-binding. Sukha-cī dukkha — puṇya-pāpa khare. The pleasure-pair and the moral-pair are equally-binding to samsāra; both must be transcended. Don't-trust-puṇya-as-release*.

  3. Vāca is vowed to Anamta; no-more speaking. Vāca vāhilī Anamtā — bōlāyāce kāma nāhīm. The speech is dedicated to the Endless; ordinary speaking is finished. Speech-vow-of-bhakti*.

For today: no-other-interest besides the deva-relationship; recognize that even sukha is dukkha, even puṇya is pāpa as far as samsāra-binding goes; vow your vāca to Anamta; don't waste-speech.

This abhang is Tukaram's speech-vow-of-bhakti register — the vow-to-speak-only-for-the-deva. Compare 0533 kamōdinī; same priority-register but here-from-the-speech-vow-angle. The sukha-cī-dukkha / puṇya-pāpa-khare claim is the standard non-dual-insight applied here in bhakti-mode: even-puṇya-binds.

मराठी: ही ओवी no-cāḍa-without-this-vāca-vowed-to-Anamta register नाव सांगते:

  1. या-शिवाय (देव-relationship), no cāḍa — vain baḍa-baḍa* नाही. येणें विण नाहीं चाड — कोण बडबड वांयां? No-other-interest; no-vain-chatter. Single-focus*.

  2. Sukha-equals-dukkha; puṇya-आणि-pāpa*-equally-binding. सुख-च दुःख — पुण्यपाप खरें. Pleasure-pair आणि moral-pair दोन्ही samsāra-binding सारखेच; दोन्ही transcend करायचे. Puṇya-as-release-trust नका*.

  3. Vāca Anamta ला vowed; no-more speaking. वाचा वाईली अनंता — बोलायाचे काम नाही. Speech Endless ला dedicated; ordinary speaking finished. Speech-vow-of-bhakti*.

आज: देव-relationship सोडून other-interest नाही; Sukha सुद्धा dukkha, puṇya सुद्धा pāpa samsāra-binding-दृष्ट्या ओळखा; Vāca Anamta ला vow करा; Speech-waste नका.

Tukaram च-speech-vow-of-bhakti-register — Vow-to-speak-only-for-the-देव. 0533 kamōdinī compare; तीच priority-register पण इथे speech-vow-angle ने. Sukha-cī-dukkha / puṇya-pāpa-khare claim standard non-dual-insight bhakti-mode मध्ये applied: puṇya सुद्धा बांधतो.

Where this applies

Bhakti sukha-itself-is-dukkha

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