Abhanga 1455
For today: the mukta has no apprehension in body; the baddha by mōha has shame and anxiety; sukha comes by holding śānti and solitude; the suffering one makes ostentation in society; only a little reflection would suffice — but these forms rob you.
The verse
मुक्त तो आशंका नाहीं जया अंगीं । बद्ध मोहोसंगीं लज्जा चिंता ॥१॥ सुख पावे शांती धरूनि एकांत । दुःखी तो लोकांत दंभ करी ॥२॥ तुका म्हणे लागे थोडा च विचार । परी हे प्रकार नागविती ॥३॥
Literal translation
The mukta — has no āśankā in body; — the baddha by mōha-sanga — has lajjā and cintā. Sukha comes by holding śānti and ekānta — the duḥkhī in lōka makes dambha. Tuka says: only a little vicāra is needed — but these prakāras rob.
मराठी: मुक्त — तो — आशंका — नाहीं — जया — अंगीं; — बद्ध — मोहो-संगीं — लज्जा — चिंता. सुख — पावे — शांती — धरूनि — एकांत; — दुःखी — तो — लोकांत — दंभ — करी. Tukā म्हणे — लागे — थोडा — च — विचार; — परी — हे — प्रकार — नागविती.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| मुक्त तो आशंका नाहीं जया अंगीं | "mukta — that one — āśankā (= apprehension / doubt) — there is none — in whose body" |
| बद्ध मोहोसंगीं लज्जा चिंता | "baddha (bound) — by mōha-sanga (= attachment-association) — lajjā (shame) and cintā (anxiety)" |
| सुख पावे शांती धरूनि एकांत | "sukha — obtains (pāvē) — by holding (dharūnī) — śānti and ēkānta (= solitude)" |
| दुःखी तो लोकांत दंभ करी | "the duḥkhī one — in lōka (society) — makes — dambha (= ostentation / hypocrisy)" |
| तुका म्हणे लागे थोडा च विचार | "Tuka says — needs (lāgē) — only a little (thōḍā chi) — vicāra" |
| परी हे प्रकार नागविती | "but (parī) — these prakāra (forms / kinds) — they rob (nāgavitī)" |
What it means
Mukta-vs-baddha-by-āśankā abhang. A diagnostic-criterion. The opening: mukta tō āśankā nāhīm jayā angīm — baddha mōhō-sangīm lajjā cintā — themukta— there is noāśankā— in whose body; — thebaddha— bymōha-sanga(= attachment-association) — haslajjā(shame) andcintā(anxiety). The clean test: mukta = no apprehension; baddha = lajjā + cintā (= shame and anxiety). The very-presence of lajjā-cintā signals binding by mōha.
The behavioral-test: sukha pāvē śāntī dharūnī ēkānta — duḥkhī tō lōkānta dambha karī — (the sukha-seeker) — obtainssukha— by holdingśāntiandēkānta(solitude); — theduḥkhī— in thelōka(society) — makesdambha(= ostentation). Two opposite habits: (1) thesukha-boundone withdraws into śānti-ekānta andgets sukha there; (2) theduḥkhī one—makes ostentation in society(= public-display covers internal-suffering). Thedambha-in-lōkais theduḥkhī-symptom.
The closing pragmatic: lāgē thōḍā chi vicāra — parī hē prakāra nāgavitī — only alittlevicārais needed; —buttheseprakāra(forms / habits) —rob(nāgavitī). A little reflection would do — but theformsrob you (= the baddha-prakāra and dambha-prakāra dispossess you of even that little vicāra). (Compare 1441's vāyām jāya mōla buddhī-pāśīm — the price wasted at one's own buddhi; same theme.)
[T]
For someone today
For today: the mukta has no apprehension in body; the baddha by mōha has shame and anxiety; sukha comes by holding śānti and solitude; the suffering one makes ostentation in society; only a little reflection would suffice — but these forms rob you.
Where this applies
- When you keep smiling and performing confidence in public while quietly carrying shame or worry inside
- When you notice that time alone in quiet actually settles you more than being around people
- When you catch yourself putting on a show to hide that you're struggling
- When you know a moment of honest self-reflection would clear things up but you keep avoiding it out of habit