Abhanga 2654
Once your heart has truly settled on the One, the restless planning stops, other pulls lose their grip, and everything else simply feels empty by comparison.
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 aspramāṇa(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 thedujiyā(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)