Abhanga 2619
When the central relationship of your life is right, kēlēm navhē kāīm — what has not been done? The widening to everyone is kin is real, not metaphorical. You can audit your own state by asking which of the verse's signs are landing: Are the directions appearing filled? Is there an authority to embrace without ulterior? Has the jīva come to rest by being-named-yours? If yes, the foundational relationship is rightly placed. If not, find which other relationship is sitting at the center and notice that it is not load-bearing.
The verse
देव सखा आतां केलें नव्हे काईं । येणें सकळईं सोइरीं च ॥१॥
भाग्यवंत जालों गोतें सपुरतीं । आतां पुण्या नीती पार नाहीं ॥ध्रु.॥
पाहातां दिसती भरलिया दिशा । ठसावला ठसा लोकत्रयीं ॥२॥
अविनाश जोडी आम्हां भाग्यवंतां । जाली होती सत्ता संचिताची ॥३॥
पायांवरी डोईं ठेवाया अरोथा । जाली द्यावी सत्ता क्षेम ऐसी ॥४॥
तुका म्हणे जीव पावला विसावा । म्हणवितां देवा तुमचींसीं ॥५॥
Literal translation
Now that Deva is friend — what has not been done? By this, everyone is sōyarī (kin). We have become fortunate, full of kindred — now there is no end to puṇya-nīti (merit-rule). Looking — the directions appear full; an impression is stamped in the three worlds. Imperishable joining for us fortunate ones — the sattā (authority) of samchita (accumulated-karma) has come about. To place the head on the feet without ulterior — the authority of welfare-embrace has been given. Tukā says: the jīva has come to rest — by being called yours, Deva.
What it means
A 5-verse extended celebration of the post-arrival state. The opening line names the foundation: Deva sakhā ātām — kēlēm navhē kāīm — now that Deva is friend — what has not been done? The protective-friend at the center re-arranges everything else. Yēṇē sakaḷaīm sōyarīm chi — by this, everyone (entire-everyone) is kin. The widening from one central friendship is total; the protective relationship at the center makes every other relationship sōyara.
The dhrūpada: bhāgyavanta jālōm — gōtē sapuratīm — we have become the fortunate, full of kindred — ātām puṇyā nītī pāra nāhī — now there is no end to the merit-rule. The third verse: pāhātām disatī bharaliyā dishā — ṭhasāvalā ṭhasā lōka-trayīm — looking — the directions appear filled; the impression is stamped in three worlds. The bhakta's mark is now on all three lōkas — earth, mid-region, heaven.
The fourth verse names the imperishable property: avināśa jōḍī āmhām bhāgyavantām — jālī hōtī sattā samchitāchī — imperishable joining for us fortunate ones — the authority of accumulated-merit has arrived. The fifth verse names the somatic gesture: pāyāmvarī ḍōī ṭhēvāyā arōthā — jālī dyāvī sattā kṣēma aisī — to place the head on the feet without ulterior-motive (arōthā = aimless, undisguised) — the authority of welfare-embrace has been given. Arōthā (without ulterior) is the unusual word — when one places the head on the feet without ulterior, it is a different gesture than the same posture made for a result.
The close: jīva pāvalā visāvā — mhaṇavitām Devā tumchīmsīm — the jīva has come to rest, by being called yours, Deva. Rest arrives not through accomplishment but through being-named — we are yours — by the Lord himself.
For someone today
When the central relationship of your life is right, kēlēm navhē kāīm — what has not been done? The widening to everyone is kin is real, not metaphorical. You can audit your own state by asking which of the verse's signs are landing: Are the directions appearing filled? Is there an authority to embrace without ulterior? Has the jīva come to rest by being-named-yours? If yes, the foundational relationship is rightly placed. If not, find which other relationship is sitting at the center and notice that it is not load-bearing.
Where this applies
- Taking stock of life when a central friendship has finally been established correctly
- The widening of relationship-quality from one foundational connection
- The jīva-rest-by-being-called-yours phenomenon — rest as a relational achievement
- Arōthā prostration — bowing without ulterior-motive, as its own reward