Abhanga 1493
For today: Viṣṇu-dāsas alone are the true warriors of the world — pāpa-puṇya don't touch them; Govinda is in their sitting, lying, and mind; ūrdhva-puṇḍa on forehead, tulasī-garland at throat — even Time-of-end trembles in fear of them; conch-cakra decoration, nāma-amṛta-essence in mouth.
The verse
जुंझार ते एक विष्णुदास जगीं । पापपुण्य अंगीं नातळे त्यां ॥१॥ गोविंद आसनीं गोविंद शयनीं । गोविंद त्यां मनीं बैसलासे ॥ध्रु.॥ ऊर्ध पुंड भाळीं कंठीं शोभे माळी । कांपिजे किळकाळ तया भेणें ॥२॥ तुका म्हणे शंखचक्रांचे शृंगार । नामामृतसार मुखामाजी ॥३॥
Literal translation
The juñjhāra are only Viṣṇu-dāsa in the jaga — pāpa-puṇya do not touch their body. Govinda in āsana, Govinda in śayana — Govinda has seated in their mana. Ūrdhva-puṇḍa on forehead, māḷa shines at throat — kiḷa-kāḷa trembles by fear of him. Tuka says: śankha-cakra's śṛngāra — nāma-amṛta-sāra in the mouth.
मराठी: जुंझार — ते — एक — विष्णु-दास — जगीं; — पाप-पुण्य — अंगीं — नातळे — त्यां. गोविंद — आसनीं — गोविंद — शयनीं; — गोविंद — त्यां — मनीं — बैसलासे. ऊर्ध — पुंड — भाळीं; — कंठीं — शोभे — माळी; — कांपिजे — किळ-काळ — तया — भेणें. Tukā म्हणे — शंख-चक्रांचे — शृंगार; — नामामृत-सार — मुखा-माजी.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| जुंझार ते एक विष्णुदास जगीं | "juñjhāra (warriors) — they (are) — only (ēka) — Viṣṇu-dāsa — in (the) jaga" |
| पापपुण्य अंगीं नातळे त्यां | "pāpa-puṇya — to (their) body — does not touch (nātaḷē) — them" |
| गोविंद आसनीं गोविंद शयनीं | "Gōvinda — in āsana (sitting); — Gōvinda — in śayana (lying)" |
| गोविंद त्यां मनीं बैसलासे | "Gōvinda — in their mana — has seated (baisalāsē)" |
| ऊर्ध पुंड भाळीं कंठीं शोभे माळी | "ūrdhva-puṇḍa (= upward tilak) — on the forehead; — at the kaṇṭha — shines (śōbhē) — māḷa (garland)" |
| कांपिजे किळकाळ तया भेणें | "trembles (kāmpijē) — kiḷa-kāḷa (= the time-of-end) — by fear of him (tayā bhēṇē)" |
| तुका म्हणे शंखचक्रांचे शृंगार | "Tuka says — of śankha-cakra — śṛngāra (decoration)" |
| नामामृतसार मुखामाजी | "nāma-amṛta-sāra — in (the) mukha (mouth)" |
What it means
Viṣṇu-dāsa-as-true-warrior abhang. A companion-piece to 1488; the bhakta-warrior-portrait continued. The opening: juñjhāra tē ēka Viṣṇu-dāsa jagīm — pāpa-puṇya angīm nātaḷē tyām — thejuñjhāra(warriors) — they alone (ēka) — areViṣṇu-dāsain thejaga; —pāpa-puṇya— does nottouch(nātaḷē) — their body. Only the Viṣṇu-dāsas are the real warriors in the world; — pāpa-puṇya don't touch them (= they're beyond the karma-binary). (Compare 1488's we-are-vīra-juñjhāra; here the third-person witnessing.)
The Govinda-pervasiveness: Gōvinda āsanīm Gōvinda śayanīm — Gōvinda tyām manīm baisalāsē — Govinda in sitting, Govinda in lying — Govinda has seated in their mana. Govinda is in every-mode of their being. The threefold-presence (sitting / lying / mind).
The body-marks: ūrdhva puṇḍa bhāḷīm kaṇṭhīm śōbhē māḷī — kāmpijē kiḷa-kāḷa tayā bhēṇē — ūrdhva-puṇḍa (= the upward-tilak of vaiṣṇavas) — on the forehead; — at the kaṇṭha — māḷa (= tulasī-garland) — shines; — kiḷa-kāḷa (= time-of-end) — trembles — by fear of him. The Vaiṣṇava-marks: ūrdhva-puṇḍa tilaka + tulasī-garland. Even Time-of-end trembles in fear of such a one. (Striking-image: Time as fearful-of-the-bhakta; cf. 1488's kāḷa-jinkōnī.)
The closing: Tukā mhaṇē śankha-cakrāñcē śṛngāra — nāmāmṛta-sāra mukhā-mājhī — Tuka says —śankha-cakra's —śṛngāra(decoration); —nāma-amṛta-sāra— in themouth. The śankha-cakra-decoration is on his body; the nāma-amṛta-essence is in his mouth. (= external-marks paired with internal-essence.)
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For someone today
For today: Viṣṇu-dāsas alone are the true warriors of the world — pāpa-puṇya don't touch them; Govinda is in their sitting, lying, and mind; ūrdhva-puṇḍa on forehead, tulasī-garland at throat — even Time-of-end trembles in fear of them; conch-cakra decoration, nāma-amṛta-essence in mouth.
Where this applies
- When you feel your daily routine, even sitting or resting, could become an act of devotion instead of just habit.
- When you're anxious about being judged as good or bad and want a place beyond that scorekeeping.
- When you're facing something frightening and want the steadiness that deep devotion gives.
- When you want your speech, not just your appearance, to reflect what you truly hold sacred.