Abhanga 772

English: Bāila — died — mukta — deva — māyā — loosened.

The verse

Literal translation

What it means

A wife-died-child-died-mother-died-deva-removed-māyā-cintā-gone abhang. Deva-removes-māyā-by-removing-the-māyā-objects register. Three claims (with refrain):

1. बाईल-मेली-मुक्त — देवें-माया-सोडविली — Viṭhō-तुझें-माझें-राज्य — दुसर्‍यांचें-काज-नाहीं. Wife-died-mukta-claim. The bāila (wife) died — became mukta (free / liberated); the deva loosened (sōḍavilī) the māyā (the māyā-tie); Viṭhō, ours is the rājya (kingdom) together; there's no business of any other. Wife-died-mukta-deva-removed-māyā-tie-no-other-business.

2. पोर-मेलें-बरें — देवें-माया-विरहित-केलें. Child-died-good-claim. The pōra (child) died — good (barē jālē); the deva made (me) māyā-virahita (free-of-māyā). Child-died-good-deva-māyā-free*.

3. माता-मेली-मज-देखतां — Tuka: हरली-चिंता. Mother-died-cintā-gone-claim. The mātā (mother) died as I watched; Tuka says: cintā (worry, anxiety) has gone (haralī). Mother-died-cintā-gone.

This is one of the most-shocking abhangs in the corpus. The reading is not literal-celebration of family-death; rather, it expresses the bhakta-extreme-detachment-stance: when māyā-objects (wife, child, mother — the three most-binding māyā-ties) are removed, the māyā itself is removed; only Viṭhō and I remain in the rājya. Each death is reframed as deva's loosening-of-māyā. (This may also reflect Tukaram's biographical-context: he reportedly lost his first-wife and child to the famine of 1629; the abhang may be retrospective-acceptance of those losses as deva-removing-māyā-bonds.)

[T]

For someone today

This abhang names the deva-removes-māyā-by-removing-the-māyā-objects register:

1. Wife died — mukta; deva loosened māyā; Viṭhō and I — together-rājya, no other. Wife-māyā-loosened.

2. Child died — good; deva made māyā-virahita. Child-māyā-free.

3. Mother died as I watched; cintā gone. Mother-cintā-gone.

For today: each death of a māyā-object (wife, child, mother) is reframed as deva loosening the māyā-tie; what would-be grief becomes Viṭhō and I in the rājya, no other-business; the cintā of the family-burden is gone. (The reading is not a denial-of-grief but an extreme-bhakta-acceptance: the deva who-gives-and-takes is the only-real-actor; bhakta-at-the-extreme reads even-loss as deva's-untying-of-māyā.)

This abhang is Tukaram's deva-removes-māyā-by-removing-the-objects-of-māyā register — one of the most-shocking and most-extreme abhangs in the corpus. Compare 0726 māyā-becomes-bhakta-servant (Tuka's mudra); same māyā-as-relation-with-deva but here in the dark mode of māyā-objects-removed. The mātā mēlī maja dēkhatām — haralī cintā (mother died as I watched — cintā gone) is one of the most-difficult Tukaram-lines, requiring the extreme-bhakta-frame to read*.

मराठी: ही ओवी deva-removes-māyā-by-removing-the-māyā-objects register नाव सांगते:

1. Bāila-मेली-mukta; देवें-māyā-सोडविली; Viṭhō-राज्य. Wife-māyā-loosened.

2. Pora-मेलं-बरं; देवें-māyā-virahita. Child-māyā-free.

3. माता-मेली; cintā-हरली. Mother-cintā-gone.

आज: Māyā-objects (बायको, मुलगा, आई) च्या प्रत्येक-मृत्यू-ला deva च्या māyā-tie-loosening म्हणून reframe; Grief-होणारी situation Viṭhō-and-I-in-rājya-no-other-business होते; Family-burden-ची cintā गेली. (Reading not denial-of-grief पण extreme-bhakta-acceptance: deva who-gives-and-takes च-only-real-actor; bhakta-at-extreme — loss-ही deva-च-māyā-untying म्हणून read.)

Tukaram च-deva-removes-māyā-by-removing-the-objects-of-māyā-register — Most-shocking आणि most-extreme abhangs corpus-त पैकी एक. 0726 māyā-becomes-bhakta-servant (Tuka mudra) compare; तीच māyā-as-relation-with-deva पण इथे dark-mode-त māyā-objects-removed. Mātā mēlī maja dēkhatām — haralī cintā most-difficult Tukaram-lines पैकी एक, extreme-bhakta-frame-शी read करावी लागते*.

Where this applies

• Wife — māyā loosened.* Death-as-untying.
• Child — māyā-virahita*. Death-as-untying.
• Mother — cintā gone.* Death-as-untying.

Related verses

• Abhanga 4481
• Abhanga 4482
• Abhanga 4497
• Abhanga 4555