Abhanga 1244
For today: suddenly the nāma can come on the tongue and pāpa goes; Ajāmiḷa was saved for the Name's-own-sake — vēḷō-vēḷām utterance is enough.
The verse
गोड जालें पोट धालें । अवचित वाचे आलें । म्हणतां पाप गेलें । विठ्ठलसें वाचेसी ॥१॥ सत्य माना रे सकळ । उद्धरिला अजामेळ । पातकी चांडाळ । नामासाटीं आपुलिया ॥ध्रु.॥ चित्त पावलें आनंदा । सुखसमाधीतें सदा । म्हणतां गोविंदा । वेळोवेळां वाचेसी ॥२॥ हें जाणती अनुभवी । जया चाड तो चोजवी । तुका म्हणे दावी । रूप तें चि अरूपा ॥३॥
Literal translation
English: Sweetness came, belly filled — suddenly it came on the tongue — saying it, pāpa went — Viṭṭhala on the tongue. Believe truly, all of you — Ajāmiḷa was uplifted — though pātakī cāṇḍāḷa — for the sake of his (own) name. Citta reached ānanda — sukha-samādhi always — saying Govinda from time to time on the tongue. The experienced know this — who has longing, experiences. Tuka says: that very rūpa shows itself — in the arūpa.
मराठी: गोडी आली, पोट धालें — अवचित वाचेला आलें — म्हणतां पाप गेलें — विठ्ठल वाचेला. खरें मानूं या रे सकळ — अजामेळ उद्धरिला — पातकी, चांडाळ असून — आपल्या नामासाठीं. चित्त आनंदाला पावलें — सुख-समाधींत सदा — गोविंदा म्हणतां — वेळोवेळां वाचेला. हें जाणणारे अनुभवी — ज्याला चाड (इच्छा) तो चोजवी (अनुभवतो) — Tukā म्हणे — रूप तें-च अरूपांत दावी.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| गोड जालें पोट धालें | "sweetness came, belly filled (dhālēm = saturated)" |
| अवचित वाचे आलें | "suddenly (avacita) came on the tongue" |
| म्हणतां पाप गेलें | "saying (it), pāpa went" |
| विठ्ठलसें वाचेसी | "Viṭṭhala on the vācē (tongue)" |
| उद्धरिला अजामेळ | "Ajāmiḷa was uplifted" |
| पातकी चांडाळ | "(though) pātakī, cāṇḍāḷa" |
| नामासाटीं आपुलिया | "for the sake of (Hari's) own nāma" |
| चित्त पावलें आनंदा | "citta reached ānanda" |
| सुखसमाधीतें सदा | "sukha-samādhi always" |
| म्हणतां गोविंदा वेळोवेळां वाचेसी | "saying Govinda from time to time on the tongue" |
| हें जाणती अनुभवी | "the experienced (anubhavī) know this" |
| जया चाड तो चोजवी | "who has cāḍa (longing) — that one experiences (cōjavī)" |
| दावी रूप तें चि अरूपा | "that very rūpa shows itself in arūpa (formless)" |
What it means
Bhupāḷyā 6 of 8 — the avacita coming of the nāma.
The image is intimate and household: the bhakta is just sitting, and avacita (suddenly, unexpectedly) the word Viṭṭhala comes onto the tongue. Gōḍa jālēm pōṭa dhālēm — sweetness came, belly filled — the body's image of contentment from the simple naming.
The Ajāmiḷa reference: he was uplifted nāmā-sāṭīm āpuliyā — for his (= Hari's) own name's sake. This is the same theology as 1214 (Hari's nāma-abhimāna): Hari saves not for the bhakta's worthiness but for the integrity of his own names. Ajāmiḷa called Nārāyaṇa (his son's name) at death — but the Name has its own power; it saved.
Vēḷō-vēḷām vācēsī — time to time on the tongue — the same understated practice as 1233's vēḷō-vēḷām manīm dhyāya. Not constant; not strenuous — but vēḷō-vēḷām on the tongue is enough.
The closing — rūpa tē chi arūpā — that very rūpa shows itself in the arūpa — is profound: the form (Viṭṭhala) reveals itself in the formless (arūpa). The two are not opposites; the rūpa-arūpa-non-difference is what the anubhavī (experiencer) knows.
[T]
For someone today
For today: suddenly the nāma can come on the tongue and pāpa goes; Ajāmiḷa was saved for the Name's-own-sake — vēḷō-vēḷām utterance is enough.
Where this applies
- Sweetness-belly-filled.* Gōḍa-jālēm-pōṭa-dhālēm.
- Avacita-on-tongue.* Avacita-vācē-ālēm.
- Ajāmiḷa-uplifted.* Uddharilā-Ajāmēḷa-nāmā-sāṭīm-āpuliyā.
- Time-to-time-on-tongue.* Vēḷō-vēḷām-vācēsī.
- Rūpa-in-arūpa.* Rūpa-tē-chi-arūpā.
- Bhupāḷyā-6-of-8.*