Abhanga 1309
A true devotee is at ease in the body, has cut the rope of craving, and holds Nārāyaṇa alone as the true object of longing, protected front and back in every extremity.
The verse
भक्त ऐसे जाणा जे देहीं उदास । गेले आशापाश निवारूनि ॥१॥ विषय तो त्यांचा जाला नारायण । नावडे धन जन माता पिता ॥ध्रु.॥ निर्वाणीं गोविंद असे मागेंपुढें । कांहीं च सांकडें पडों नेदी ॥२॥ तुका म्हणे सत्य कर्मा व्हावें साहे । घातलिया भये नर्का जाणें ॥३॥
Literal translation
Know bhaktas as those who are udāsa in the deha — (have) removed the āśā-pāśa. Their viṣaya has become Nārāyaṇa — they don't like dhana, jana, mātā, pitā. In nirvāṇa, Govinda is behind-and-ahead — doesn't let any constraint fall. Tuka says: let true karma have its support — by imposing fear, narka is gone-to.
मराठी: भक्त असे जाणा — जे देहांत उदासीन — आशा-पाश त्यांनीं निवारलें. त्यांचा विषय-च नारायण-झालेला — धन, जन, माता, पिता — आवडत नाहींत. निर्वाणीं गोविंद मागें-पुढें असे — कांहीं-च सांकडें पडूं देत नाहीं. Tukā म्हणे — सत्य कर्माला साहाय्य व्हावें — घातलिया (देऊन-केलिया) भयानें — नर्क-च जाणें.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| भक्त ऐसे जाणा जे देहीं उदास | "know bhaktas as those who are udāsa (detached) in the deha" |
| गेले आशापाश निवारूनि | "have removed (nivārūnī) the āśā-pāśa (rope of hope)" |
| विषय तो त्यांचा जाला नारायण | "their viṣaya — has become Nārāyaṇa" |
| नावडे धन जन माता पिता | "(they) don't like dhana, jana, mātā, pitā" |
| निर्वाणीं गोविंद असे मागेंपुढें | "in nirvāṇa (extremity) — Govinda is māgēm-puḍhē (behind-and-ahead)" |
| कांहीं च सांकडें पडों नेदी | "doesn't let any sānkaḍa (constraint) fall" |
| सत्य कर्मा व्हावें साहे | "let true karma have its sāhē (support / endurance)" |
| घातलिया भये नर्का जाणें | "by ghātaliyā (imposing) bhaya (fear) — to narka one goes" |
What it means
Bhakta-defined abhang. Five marks of a true bhakta: 1. Dehīm udāsa — udāsīna (detached) in the body 2. Gēlē āśā-pāśa — the rope of hope (the āśā-pāśa) has been removed (nivārūnī) 3. Viṣaya tō Nārāyaṇa — the viṣaya (the object-of-attention) is Nārāyaṇa itself; what others crave, the bhakta has as object — Nārāyaṇa-as-direct-experience 4. Nāvaḍē dhana, jana, mātā, pitā — no liking for wealth, people, mother, father (as attachments — the four cardinal householder-attachments) 5. Nirvāṇīm Govinda asē māgēm-puḍhē — in extremity, Govinda is behind-and-ahead (front-and-back protection)
The closing teaching: satya karmā vhāvē sāhē — ghātaliyā bhayē narkā jāṇē — let true karma have its support; by imposing fear (on others), one goes to narka. The bhakta supports satya-karma; imposing-fear-as-spiritual-tactic leads to narka.
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For someone today
For today: the bhakta-marks: udāsa in the body, āśā-pāśa cut, Nārāyaṇa as viṣaya, no liking for the four attachments, Govinda guards behind-and-ahead.
Where this applies
- When you assume having lots of wealth or a big family proves your devotion
- When you feel restless in your own body and mind and don't know why
- When you are facing a crisis and wonder if you are truly protected
- When you're tempted to frighten or pressure someone in the name of religion