Abhanga 569
English: Now, pōrā — what eat?
The verse
आतां पोरा काय खासी । गोहो जाला देवलसी ॥१॥ डोचकें तिंबी घातल्या माळा । उदमाचा सांडी चाळा ॥ध्रु.॥ आपल्या पोटा केली थार । आमचा नाहीं येसपार ॥२॥ हातीं टाळ तोंड वासी । गाय देउळीं । देवापासीं ॥३॥ आतां आम्ही करूं काय । न वसे घरीं राणा जाय ॥४॥ तुका म्हणे आतां धीरी । आझुनि नाहीं जालें तरी ॥५॥
Literal translation
English: Now, pōrā — what eat? — gōhō — dēvalasī. Head-tied, māḷā put-on — udama abandoned. Own belly — thāra — no yēsapāra for us. Ṭāḷa hand — mouth-open — sings — dēuḷa — near deva. Now what to do? — won't dwell home — rāṇā goes. Tuka says: now — dhīrī — even now — not crossed.
मराठी: आतां पोरा काय खासी — गोहो जाला देवलसी. डोचकें तिंबी घातल्या माळा — उदमाचा सांडी चाळा. आपल्या पोटा केली थार — आमचा नाहीं येसपार. हातीं टाळ तोंड वासी — गाय देउळीं देवापासीं. आतां आम्ही करूं काय — न वसे घरीं राणा जाय. तुकाराम म्हणतां — आतां धीरी — आझुनि नाहीं जालें तरी.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| आतां पोरा काय खासी | "now, pōrā — what eat?" |
| गोहो जाला देवलसी | "gōhō — dēvalasī" |
| डोचकें तिंबी घातल्या माळा | "head-tied, māḷā put-on" |
| उदमाचा सांडी चाळा | "udama — abandoned habit" |
| आपल्या पोटा केली थार | "for own belly — thāra" |
| आमचा नाहीं येसपार | "for us — no yēsapāra" |
| हातीं टाळ तोंड वासी | "ṭāḷa hand — mouth-open" |
| गाय देउळीं देवापासीं | "sings — dēuḷa — near deva" |
| आतां आम्ही करूं काय | "now what to do?" |
| न वसे घरीं राणा जाय | "won't dwell home — rāṇā goes" |
| तुका म्हणे आतां धीरी | "now — dhīrī (patience)" |
| आझुनि नाहीं जालें तरी | "even now — not crossed" |
What it means
A famous wife's-protest-Tukaram-temple-abandoned-trade abhang. The voice is the wife's, recorded by Tukaram. Five claims:
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आतां पोरा काय खासी — गोहो जाला देवलसी — now, pōrā — what eat? — gōhō — dēvalasī. The opening-wife-statement: now, child — what will you eat?; your gōhō (husband) has become dēvalasī (a temple-haunter, one-who-stays-at-the-temple-and-doesn't-trade). Wife-to-child: father has gone temple-haunting.
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डोचकें तिंबी घातल्या माळा — उदमाचा सांडी चाळा — आपल्या पोटा केली थार — आमचा नाहीं येसपार — head-tied, māḷā put-on — udama abandoned — own belly — thāra — no yēsapāra for us. The abandoned-trade-claim: (he) tied his head, put on māḷā (garlands of tulsi-beads, the bhakti-marker); abandoned the udama (trade, business, livelihood) habit; arranged a thāra (perch, hold, place-of-sustenance) for his own belly; has no yēsapāra (concern, accountability) for ours. He-tends-his-own-spiritual-belly-but-not-our-physical-one.
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हातीं टाळ तोंड वासी — गाय देउळीं देवापासीं — ṭāḷa hand — mouth-open — sings — dēuḷa — near deva. The image-of-bhakti-life: with ṭāḷa (cymbal) in hand, mouth-open, he sings in the dēuḷa (temple), near the deva. Bhakti-life-image as wife's-complaint. (The same images that elsewhere are bhakti-celebration here become the wife's-grievance.)
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आतां आम्ही करूं काय — न वसे घरीं राणा जाय — now what to do? — won't dwell home — rāṇā goes. The abandonment-claim: now what should we do?; won't dwell at home — the rāṇā (man / male / king) goes (to the temple). Husband-doesn't-stay-home.
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तुका म्हणे आतां धीरी — आझुनि नाहीं जालें तरी — Tuka says: now — dhīrī — even now — not crossed. The closing-Tukaram-self-aside: Tuka says: now patience (dhīrī); even now — (the family-suffering) hasn't crossed (i.e., still goes on). Tukaram acknowledges: I-am-still-the-cause-of-this-distress; the-family-suffering-isn't-yet-crossed. Self-honest-closing.
[T]
For someone today
This abhang names the wife's-protest-bhakta-husband-abandoned-trade register:
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Husband became dēvalasī*; abandoned trade. Gōhō dēvalasī — udama samḍī. The wife's-statement: he-has-become-a-temple-haunter. Family-cost-of-bhakti-renunciation*.
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His belly has thāra; we have no yēsapāra*. Pōṭā thāra — yēsapāra nāhīm. The bhakta tends his own spiritual-life but not the family's physical-life. Honest-acknowledgement-of-the-family-cost*.
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Bhakti-life-image becomes the wife's-grievance. Ṭāḷa — mukha vāsī — dēuḷa — sings. What is bhakti-celebration is also family-grievance. Two-sides-of-the-same-image.
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Now what to do? Husband doesn't stay home. Karūm kāya? — rāṇā jāya. Wife's-question: how does the family survive?
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Patience; even now hasn't crossed. Dhīrī — āhunī nāhīm jālē. Tukaram-self-acknowledgement: the family-suffering still continues; he hasn't yet crossed-the-family-into-stability. Honest-closing.
For today: bhakti-life has a family-cost; the wife's-protest is honest and recorded; Tukaram-self-acknowledges that the family-suffering isn't-yet-crossed. Don't-cleanse-the-cost.
This abhang is Tukaram's family-cost-of-bhakti register — includes the wife's-voice as protest. Compare 0566-568 household-distress; same cluster but here with the wife's-direct-voice. The gōhō-jālā-dēvalasī phrase is one of the most-cited self-critical lines in Tukaram.
मराठी: ही ओवी wife's-protest-bhakta-husband-abandoned-trade register नाव सांगते:
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Husband dēvalasī* झाला; trade सोडली. Gōhō dēvalasī — udama सांडी. Wife च statement: तो-temple-haunter-झाला. Bhakti-renunciation च family-cost*.
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त्याचा belly thāra; आमचा yēsapāra* नाही. पोटा थार — येसपार नाही. Bhakta आपलं spiritual-life tend करतो पण family च physical-life नाही. Family-cost च honest-acknowledgement*.
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Bhakti-life-image wife चं grievance होतं. टाळ — मुख वासी — देउळ — sings. जी bhakti-celebration ती family-grievance पण. Same-image च्या-दोन-side.
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आता काय करू? Husband घरी राहत नाही. करूं काय? — राणा जाय. Wife चं question: family कसं survive?
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Patience; आझुनि crossed नाही. धीरी — आझुनि नाही जालें. Tukaram-self-acknowledgement: family-suffering अजून continues; family-stability-cross झालं नाही. Honest-closing.
आज: Bhakti-life ला family-cost आहे; wife चं protest honest आणि recorded; Tukaram-self-acknowledge करतो की family-suffering अजून-cross-झालं नाही. Cost cleanse नका.
Tukaram च-family-cost-of-bhakti-register — Wife च voice as protest include करतो. 0566-568 household-distress compare; तीच cluster पण इथे wife चा-direct-voice सोबत. Gōhō-jālā-dēvalasī phrase Tukaram च्या most-cited self-critical lines पैकी एक.
Where this applies
- Gōhō dēvalasī. Husband-temple-haunter.
- Belly thāra; no yēsapāra. Family-cost.
- Bhakti-image becomes grievance. Two-sides.
- Not yet crossed. Honest-closing.