Abhanga 2654
There is a settled-stage in any genuine path where the verse's signs become recognizable: puṇya at all times because every-foot is the Master's feet; the chitta no longer generates fresh samkalpa-stirrings; the command (or the value-orientation) operates as authority; the mind has turned from the second (the alternatives have lost their gravitational-pull); the vow has been fulfilled. The closing line is sober: without the One, all is ōsa — desolate. This is not deprivation-language; it is recognition-language. Once the One has been found, everything-else is genuinely ōsa — empty of the rasa you used to find in it. The settled-stage is not free of cost; it costs the rasa of all alternatives.
The verse
आम्हां एकविधा पुण्य सर्वकाळ । चरणसकळ स्वामीचे ते ॥१॥
चित्ताचे संकल्प राहिलें चळण । आज्ञा ते प्रमाण करुनी असों ॥ध्रु.॥
दुजियापासून परतलें मन । केलें द्यावें दान होईंल तें ॥२॥
तुका म्हणे आतां पुरला नवस । एकाविण ओस सकळ ही ॥३॥
Literal translation
To us ekavidha (one-fold) ones, puṇya is at all times — all the feet of the Master, those. The chitta-samkalpa (mind's resolves) — the movement has stopped; we live with the ājñā (command) as pramāṇa (authority, measure). The mind has turned-back from the dujiyā (the second, the other); whatever has-to-be-given-as-dāna — let it be. Tukā says: now the navasa (vow) has been fulfilled — without the One, all is ōsa (desolate, deserted).
What it means
A small, settled, post-arrival verse. Āmhām ekavidhā puṇya sarva-kāḷa — to us one-fold ones, puṇya is at all times. Ekavidhā (one-fold, single-kind) names the bhakti-orientation already-achieved. Puṇya sarva-kāḷa — merit at all times — because charaṇa sakaḷa svāmīche tē — all the feet of the Master, those — i.e., everything is the Master's feet, and contact with them is permanent.
The dhrūpada names the inner condition: chittāche samkalpa — rāhilē chaḷaṇa — ājñā tē pramāṇa karunī asōm — the chitta's samkalpa — its movement has stopped; we live with the command as pramāṇa (authority-measure). Chaḷaṇa (the stirring, the wandering-movement) has stopped. The bhakta no longer generates fresh samkalpa (resolves, plans, intentions); the Master's ājñā (command) is the operating-instruction.
The second verse: dujiyāpāsūna paratalē mana — kelē dyāvē dāna — hōīla tē — the mind has turned-back from the dujiyā (the second, the other); whatever is given as dāna — let it be. The mind no longer attends to the second — alternatives, rivals, alternate-routes. Whatever the bhakti-life requires giving, it gives without holding back.
The close: purala navasa — ekāvīṇa ōsa sakaḷa hī — now the vow has been fulfilled — without the One, all is desolate. Purala navasa — the vow has been fulfilled, completed, paid-out. Ekāvīṇa ōsa sakaḷa hī — without the One, all else is ōsa — desolate, uninhabited — the same word as in 2597 (tujhiyānē ōsa sarva diśā). The post-arrival recognition: everything else is ōsa without the One.
For someone today
There is a settled-stage in any genuine path where the verse's signs become recognizable: puṇya at all times because every-foot is the Master's feet; the chitta no longer generates fresh samkalpa-stirrings; the command (or the value-orientation) operates as authority; the mind has turned from the second (the alternatives have lost their gravitational-pull); the vow has been fulfilled. The closing line is sober: without the One, all is ōsa — desolate. This is not deprivation-language; it is recognition-language. Once the One has been found, everything-else is genuinely ōsa — empty of the rasa you used to find in it. The settled-stage is not free of cost; it costs the rasa of all alternatives.
Where this applies
- The settled bhakti-stage where chitta-samkalpa has stopped moving
- Living with the Master's command as operating-authority
- The closing recognition — without the One, everything-else is ōsa
- The completion of the navasa (vow)