Abhanga 1241
For today: surrender doesn't preclude protest; come with kāya-vācā-mana and also take dharaṇē — your debtor must give you bhēṭī for the hisāba.
The verse
सर्वभावें आलों तुज चि शरण । कायावाचामनेंसहित देवा ॥१॥ आणीक दुसरें नये माझ्या मना । राहिली वासना तुझ्या पायीं ॥ध्रु.॥ माझिये वारचें कांहीं जडभारी । तुजविण वारी कोण एक ॥३॥ तुझे आम्ही दास आमुचा तूं ॠणी । चालत दूरूनी आलें मागें ॥३॥ तुका म्हणे आतां घेतलें धरणें । हिशोबाकारणें भेटी देई ॥४॥
Literal translation
English: With sarva-bhāva I have come to your śaraṇa — body-speech-mind together, Deva. No other comes to my mind; the vāsanā remains at your feet. Whatever is heavy on me — who else but you can ward it off? We are your dāsa; you are our ṛṇī. Walking from afar, I came lagging behind. Tuka says: now I have taken dharaṇē — for the hisāba, give me bhēṭī.
मराठी: सर्वभावें मी तुझ्या शरण आलों — काया-वाचा-मन-सहित, देवा. आणखीं दुसरें (कांहीं-च) मनांत येतें नाहीं — वासना तुझ्या पायीं राहिली. माझ्यावरचें कांहीं जड-भारी — तुज-विणा कोण-एक वारील? तुझे आम्ही दास — आमचा तूं ऋणी — दुरूनी चालत मी मागें-च आलों. Tukā म्हणे — आतां धरणें घेतलें — हिशोब-कारणें भेटी देई.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| सर्वभावें आलों तुज चि शरण | "with sarva-bhāva I have come to your śaraṇa" |
| कायावाचामनेंसहित देवा | "with kāya-vācā-mana (body-speech-mind) together" |
| आणीक दुसरें नये माझ्या मना | "no other (object) comes to my mind" |
| राहिली वासना तुझ्या पायीं | "the vāsanā has remained at your feet" |
| माझिये वारचें कांहीं जडभारी | "anything heavy on me (mājhīyē-vāracē)" |
| तुजविण वारी कोण एक | "who else but you can ward off (vārī)?" |
| तुझे आम्ही दास आमुचा तूं ॠणी | "we are your dāsa — you are our ṛṇī (debtor)" |
| चालत दूरूनी आलें मागें | "having walked from afar, I came lagging behind" |
| आतां घेतलें धरणें | "now I have taken dharaṇē (sit-in protest)" |
| हिशोबाकारणें भेटी देई | "for the hisāba (account-reckoning), give bhēṭī (meeting)" |
What it means
Bhupāḷyā 3 of 8 — with the dharaṇē protest tactic.
The opening is full surrender: kāya-vācā-mana sarva-bhāvē — body-speech-mind, all-bhāva. But the closing flips into the village-court vocabulary: tujhē āmhī dāsa — āmucā tūm ṛṇī — we are your dāsas — you are our debtor. The same paradox as 1223: surrender becomes its own basis for legal claim.
Dharaṇē is the traditional Indian protest — sitting at the door of someone who owes you, refusing to leave or eat until justice is done. (The British East India Company faced dharaṇē protests; the modern dharṇa is descended from this practice.) Tuka has taken dharaṇē at Hari's door — and the demand is precise: hisōbā-kāraṇē bhēṭī dē'i — for the account-reckoning, give me bhēṭī (meeting/darśana).
The phrase cālata dūrūnī ālēm māgē — walking from afar, I came lagging behind — is the bhakta's pilgrimage in miniature: the long road, the late arrival.
[T]
For someone today
For today: surrender doesn't preclude protest; come with kāya-vācā-mana and also take dharaṇē — your debtor must give you bhēṭī for the hisāba.
Where this applies
- Sarva-bhāvē-śaraṇa.* Kāya-vācā-mana.
- We-dāsa-you-debtor.* Tujhē-dāsa-āmucā-ṛṇī.
- Walked-from-afar.* Cālata-dūrūnī-ālēm-māgē.
- Took-dharaṇē-protest.* Ghētalēm-dharaṇē.
- Hisāba-bhēṭī.* Hisōbā-kāraṇē-bhēṭī.
- Bhupāḷyā-3-of-8.*