Abhanga 1309
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.
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
English: 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.
[T]
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
- Udāsa-in-body.* Dehīm-udāsa.
- Āśā-pāśa-removed.* Āśā-pāśa-nivārūnī.
- Viṣaya-is-Nārāyaṇa.* Viṣaya-Nārāyaṇa.
- No-four-attachments.* Nāvaḍē-dhana-jana-mātā-pitā.
- Govinda-behind-and-ahead-in-extremity.* Nirvāṇīm-Govinda-māgēm-puḍhē.