Abhanga 1529
For today: one with such experience sees the cosmos as Deva in truth; Hari near, sin destroyed by darśana; lust-and-anger don't function, sameness comes about in beings; bhēda-abhēda disputes break and go.
The verse
ज्याचा ऐसा अनुभव । विश्व देव सत्यत्वें ॥१॥ देव तया जवळी असे । पाप नासे दरुषणें ॥ध्रु.॥ कामक्रोधा नाहीं चाली । भूतीं जाली समता ॥२॥ तुका म्हणे भेदाभेद । गेले वाद खंडोनि ॥३॥
Literal translation
One whose anubhava is such — viśva is Deva in satya-tva. To that one, Deva is javaḷī — pāpa is destroyed by darśana. Kāma-krōdha has no cālī — samatā has happened in bhūtas. Tuka says: bhēda-abhēda — vāda gone, broken.
मराठी: ज्याचा — ऐसा — अनुभव; — विश्व — देव — सत्यत्वें. देव — तया — जवळी — असे; — पाप — नासे — दरुषणें. काम-क्रोधा — नाहीं — चाली; — भूतीं — जाली — समता. Tukā म्हणे — भेदा-भेद; — गेले — वाद — खंडोनि.
Word-by-word gloss
| Marathi | Meaning |
|---|---|
| ज्याचा ऐसा अनुभव | "of whom — such (aisā) — anubhava" |
| विश्व देव सत्यत्वें | "viśva (cosmos) — Deva — in satya-tva (truth-state)" |
| देव तया जवळी असे | "Deva — to that one — is near (javaḷī)" |
| पाप नासे दरुषणें | "pāpa — destroyed (nāsē) — by daruṣaṇa (= darśana)" |
| कामक्रोधा नाहीं चाली | "kāma-krōdha — has no cālī (functioning)" |
| भूतीं जाली समता | "in bhūtas — samatā — has happened" |
| तुका म्हणे भेदाभेद | "Tuka says — bhēda-abhēda" |
| गेले वाद खंडोनि | "vādas — gone — khaṇḍōnī (broken)" |
What it means
One-with-such-anubhava abhang. A mature-bhakti-witness. The opening: jyācā aisā anubhava — viśva Deva satyatvēm — one whoseanubhavaissuch— for him,viśva(= cosmos) —is Deva— insatya-tva(truth-state). Such an experiencer realizes the cosmos = Deva, in truth. (Compare 1503's avaghīm-bhūtēm-sāmyā-ālīm + jēm-jēm-bhēṭē-mī-aisēm — same sarva-darśana-arrival.)
The proximity-and-purity: Deva tayā javaḷī asē — pāpa nāsē daruṣaṇē — Deva — to that one — isnear; —pāpa—destroyed— bydarśana. Hari is near to such a one; sin destroyed by mere darśana.
The bhāva-state: kāma-krōdhā nāhīm cālī — bhūtīm jālī samatā — kāma-krōdha — has nocālī(= functioning); — inbhūtas —samatā(sameness) — hashappened. No more functioning of lust-and-anger; sameness has come about in (perception of) beings. (Compare 1455's mukta-vs-baddha test.)
The closing-resolution: bhēdābhēda — gēlē vāda khaṇḍōnī — bhēda-abhēda; — vādas — gone — broken. The disputes about bhēda-vs-abhēda are broken-and-gone. (Striking: the experiential-realization dissolves the philosophical-disputes. Compare 1456's Vedānta-bhinna-bhāva and 1466's aham-Brahma-pāḷita-piṇḍā — sharp polemic against bheda-abheda talkers; here the experiencer just-doesn't-have-the-disputes. Tuka's anti-Vedānta stance is anti-disputatious-talkers, not anti-realization.)
[T]
For someone today
For today: one with such experience sees the cosmos as Deva in truth; Hari near, sin destroyed by darśana; lust-and-anger don't function, sameness comes about in beings; bhēda-abhēda disputes break and go.
Where this applies
- When you have a moment of feeling truly connected to everything around you, not just thinking about it philosophically
- When you notice someone whose mere presence seems to calm or cleanse a room
- When you're struggling with anger or craving and want to know what it looks like to be free of them
- When you get stuck arguing about theology instead of actually living it