Abhanga 1370
English: Fresh sukha by this vicāra — vicāra well in saint-company.
The verse
अभिन्नव सुख तरि या विचारें । विचारावें बरें संतजनीं ॥१॥ रूपाच्या आठवें दोन्ही ही आपण । वियोगें तो क्षीण होत नाहीं ॥ध्रु.॥ पूजा तरि चित्तें कल्पा तें ब्रम्हांड । आहाच तो खंड एकदेसी ॥२॥ तुका म्हणे माझा अनुभव यापरि । डोईं पायांवरि ठेवीतसें ॥३॥
Literal translation
English: Fresh sukha by this vicāra — vicāra well in saint-company. In the rūpa-remembrance, both we become — by viyōga, that doesn't go kṣīṇa. For pūjā, citta imagines the brahmāṇḍa — the partial is one-region. Tuka says: my anubhava is like this — I keep (my) head on the feet.
मराठी: अभिन्नव (नवें) सुख — ह्या विचारानें-च — विचारावें बरें — संत-जनीं. रूपाच्या आठवें — दोन्ही-च आपण (तू आणि मी) — वियोगानें-हि — तो क्षीण होत नाहीं. पूजा — चित्तानें — ब्रह्मांड कल्पावें — आहाच (आंशिक) तो — खंड — एक-देसी. Tukā म्हणे — माझा अनुभव — ह्या-परि — डोई पायांवर ठेवितसें.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| अभिन्नव सुख तरि या विचारें | "abhinnava (fresh / new) sukha — by this vicāra" |
| विचारावें बरें संतजनीं | "vicārāvē (deliberate) — well — in saint-company" |
| रूपाच्या आठवें दोन्ही ही आपण | "in the rūpa-āṭhava (form-remembrance) — both (of us) — āpaṇa (we / ourselves)" |
| वियोगें तो क्षीण होत नाहीं | "by viyōga — that — doesn't go kṣīṇa (thin / waste)" |
| पूजा तरि चित्तें कल्पा तें ब्रम्हांड | "for pūjā — by citta — kalpa (imagine) — that brahmāṇḍa" |
| आहाच तो खंड एकदेसी | "the āhāca (= the partial / what-is-actually-grasped) — is khaṇḍa (a fragment) — ēka-dēsī (one-region / fragmentary)" |
| माझा अनुभव यापरि | "my anubhava — is in this manner" |
| डोईं पायांवरि ठेवीतसें | "ḍō'ī (head) — on the feet — I keep" |
What it means
Rūpa-remembrance-where-both-of-us-become abhang. The opening directs the bhakta: abhinnava sukha tarī yā vicārē — vicārāvē barēm samta-janīm — fresh (= ever-new) sukha by this vicāra — do the vicāra well, in saint-company. The bhakti-vicāra is not solitary contemplation; it requires samta-janīm (saint-company) to keep the sukha abhinnava (always-fresh).
The dhruva is striking: rūpācyā āṭhavē dōnnhī hī āpaṇa — viyōgē tō kṣīṇa hōta nāhīm — in rūpa-remembrance, both (of us) become āpaṇa (one's-own / ourselves) — by viyōga, that does not go kṣīṇa (thin). When the bhakta remembers the form, both bhakta and Hari become "ours" (āpaṇa) — and this "we-ness" is not weakened by viyōga (separation). Physical-separation cannot thin the āpaṇa-state generated by remembrance.
Pūjā tarī cittē kalpā tē brahmāṇḍa — āhāca tō khaṇḍa ēka-dēsī — for pūjā — let the citta imagine the brahmāṇḍa — the āhāca (= the partial / what's-grasped) is khaṇḍa (fragment) — ēka-dēsī (one-region / fragmentary). Mental-pūjā can imagine the entire cosmos as offering; physical-offerings are merely fragmentary. The manas-pūjā exceeds karma-pūjā. (Echoes 1286 avaghyā upacārā — ēka manē chi dātārā — for all upacāras, only the mind alone.)
The closing personal-mark: mājhā anubhava yāparī — ḍō'īm pāyāmvarī ṭhēvītasēm — my anubhava is like this — I keep (my) head on the feet. The simple posture: head on his feet. Whatever theological-elaboration above, practically — Tuka keeps his head at Hari's feet.
[T]
For someone today
For today: fresh sukha comes from vicāra-in-saint-company; in the rūpa-remembrance, both become "ours" — viyōga doesn't thin this; the citta-pūjā imagines the brahmāṇḍa; my anubhava is — head on his feet.
Where this applies
- Fresh-sukha-by-vicāra-in-saint-company.* Abhinnava-sukha-samta-janīm.
- Both-become-ours-in-form-remembrance.* Rūpā-āṭhavē-dōnnhī-āpaṇa.
- Separation-doesn't-thin-it.* Viyōgē-kṣīṇa-hōta-nāhīm.
- Citta-pūjā-imagines-cosmos.* Cittē-kalpā-brahmāṇḍa.
- Head-on-his-feet.* Ḍō'īm-pāyāmvarī.