Abhanga 702
The deepest reality is untouched by action or inaction and has no ledger of sin and merit; it is known only by living it directly, in a simple, natural state.
The verse
ब्रम्ह न लिंपे त्या मेळें । कर्माअकर्मा वेगळें ॥१॥ तो चि एक तया जाणे । पावे अनुभविलें खुणें ॥ध्रु.॥ शोच अशौचाचे संधी । तन आळा तना चि मधीं ॥२॥ पापपुण्यां नाहीं ठाव । तुका म्हणे सहज भाव ॥३॥
Literal translation
Brahma is not limpē in any mēḷa — separate from karma-akarma. Only that-one knows it — reaches by the anubhavilē khuṇa. Sandhi of śōca-aśauca — tana-āḷā tana — in the middle. No ṭhāva for pāpa-puṇya — Tuka says: sahaja-bhāva.
मराठी: ब्रह्म कोणत्या मेळ्यात लिंपून जात नाही — कर्मा-अकर्मा-पासून वेगळं. तो-च-एक तें जाणतो — अनुभविलें-खुणें-नें पावतो. शौच-अशौच च्या संधीत — tana-आळा-च-tana-मधीं. पाप-पुण्याला ठाव नाही — Tuka म्हणे: सहज भाव.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ब्रम्ह न लिंपे त्या मेळें | "Brahma — not limpē — mēḷa" |
| कर्माअकर्मा वेगळें | "karma-akarma — vēgaḷē" |
| तो चि एक तया जाणे | "that-one — only — knows it" |
| पावे अनुभविलें खुणें | "reaches — anubhavilē khuṇa" |
| शोच अशौचाचे संधी | "śōca-aśauca — sandhi" |
| तन आळा तना चि मधीं | "tana-āḷā — tana — middle" |
| पापपुण्यां नाहीं ठाव | "pāpa-puṇya — no ṭhāva" |
| तुका म्हणे सहज भाव | "Tuka — sahaja-bhāva" |
What it means
A Brahma-not-stuck-in-mēḷa-beyond-karma-akarma-anubhava-khuṇa-no-place-for-pāpa-puṇya-sahaja-bhāva abhang. Sahaja-bhāva-Vedānta register. Three claims:
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ब्रह्म-न-लिंपे-मेळ्यात — कर्मा-अकर्मा-वेगळें — तोच एक जाणे — अनुभविलें-खुणें. Brahma-not-stuck-claim. Brahma is not limpē (stuck, smeared, daubed) in any mēḷa (gathering, contact, crowd, throng of phenomena);separate from karma (action) and akarma (non-action / wrong-action);only that-one (the Brahma-knower) knows it;(he) reaches it by the anubhavilē khuṇa (the sign / mark of having-experienced-it).Brahma-not-stuck-only-by-anubhava-mark.
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शौच-अशौच-संधि — tana-आळा-tana-मधीं. Sandhi-of-pure-impure-claim. In thesandhi(junction, meeting-place) ofśōca(pure) andaśauca(impure); thetana-āḷā(the body-encampment / body-pasturage) and thetana(body) itself is in the middle. Body-stands-in-the-middle-of-pure-and-impure-without-being-either. (The body — tana — encamped, āḷā — between pure-and-impure, neither-this-nor-that.)
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पाप-पुण्याला ठाव नाही — Tuka: सहज भाव. No-pāpa-puṇya-sahaja-bhāva-claim. Noṭhāva(place) forpāpa-puṇya; Tuka says:sahaja-bhāva (the natural / spontaneous-state).In-Brahma-no-pāpa-puṇya; sahaja-bhāva-only.
[T]
For someone today
Tukaram says the deepest reality is never stained or touched by anything that happens around it, and it stands apart from both action and inaction, both doing and not-doing. Only someone who has actually lived that reality can know it, and the only proof is the mark left by having truly experienced it, not any theory about it. The body itself lives caught in between what is called pure and what is called impure, belonging fully to neither. In that deepest reality there is no ledger of sin and merit at all; Tukaram calls the true state simply natural, unforced, and effortless. You do not earn your way into this understanding through rules about purity or through tallying good and bad deeds; you recognize it by living it, simply and naturally.
मराठी: तुकाराम म्हणतात, सर्वांत खोल सत्य कशानेच लिंपलं जात नाही, ते कृती आणि अकृती दोन्हींपासून वेगळं आणि अलिप्त राहतं. जो खरोखर ते जगला आहे, तोच ते जाणतो, आणि त्याचा एकमेव पुरावा म्हणजे प्रत्यक्ष अनुभवाची खूण, नुसता सिद्धांत नव्हे. शरीर स्वतः शुद्ध आणि अशुद्ध यांच्या मधल्या टप्प्यावर अडकलेलं असतं, पूर्णपणे कोणत्याच बाजूचं नसतं. त्या खोल सत्यात पाप-पुण्याचा कोणताही हिशोब नाही; तुकाराम त्या खऱ्या स्थितीला साधी, सहज, नैसर्गिक अशी सहज-भाव म्हणतात. शुद्धतेच्या नियमांनी किंवा बरं-वाईट मोजून हे समजून घेता येत नाही; ते फक्त सहज जगून ओळखता येतं.
Where this applies
- Brahma na limpē. Not-stuck.
- Karma-akarmā vēgaḷē. Beyond-action.
- Anubhava-khuṇa. Only-evidence.
- Sahaja-bhāva. Final-state.