Abhanga 2679
Master that Deva for the sake of sarvasva (everything-belongings) — prārabdha is tuṭī (cut), and so is kriyamāṇa.
The verse
साधावा तो देव सर्वस्वाचेसाटीं । प्रारब्ध तुटी क्रियमाण ॥१॥
मग कासयानें पुन्हा संवसार । बीजाचे अंकुर दग्ध होती ॥ध्रु.॥
जिणें दिल्हें त्यासी द्यावा पिंडदान । उत्तीर्ण चरण धरूनि व्हावें ॥२॥
तुका म्हणे निज भोगईंल निजता । नाहीं होइल सत्ता दुजियाची ॥३॥
Literal translation
Master that Deva for the sake of sarvasva (everything-belongings) — prārabdha is tuṭī (cut), and so is kriyamāṇa. Then by what would samsāra (cyclic existence) come again? — the bījāñce ankura (seed-sprouts) are dagdha (burned). To the one who gave jiṇē (life, living), give piṇḍa-dāna (rice-ball-offering); become uttīrṇa (paid-up, gone-across) by holding the feet. Tukā says: the nija (inner-one) will bhōgaīla nijatā (enjoy the inner-state) — there will be no sattā (authority) of dujiyā (the other).
What it means
A striking full-stakes bhakti-investment verse. Sādhāvā tō Deva sarvasvāñche-sāṭī — prārabdha tuṭī kriyamāṇa — master that Deva for the sake of everything-belongings — prārabdha and kriyamāṇa are cut. Sarvasva (everything-belongings, total-stake) — the bhakti must be undertaken with everything-staked. The result: prārabdha (the karma already bearing-fruit) and kriyamāṇa (the karma being-generated-now) are both tuṭī (cut). Only sañchita (accumulated, not-yet-active) remains, and the dhrūpada will address it.
The dhrūpada: mag kāsayānē punhā samvasāra — bījāñce ankura dagdha hōtī — then by what would samsāra come again — the seed-sprouts are burned. Samsāra is sustained by the sprouting of karmic-seeds; once those sprouts are burned (dagdha), samsāra has no fuel. The bīja-ankura-dagdha image is technical Vedānta-bhakti vocabulary.
The second verse contains a striking inversion: jiṇē dilhē tyāsī dyāvā piṇḍa-dāna — uttīrṇa charaṇa dharūnī vhāvē — to the one who gave life, give piṇḍa-dāna; become uttīrṇa (paid-up) by holding the feet. In Hindu post-funeral ritual, the son gives piṇḍa-dāna to the father; this is the lineage-debt. Tukārām inverts it: give piṇḍa-dāna to Deva, who gave you life. The bhakta-as-piṇḍa-dāna-giver to the Lord-as-life-source. Uttīrṇa (paid-up, crossed-over) — by holding the feet.
The close: nija bhōgaīla nijatā — nāhī hōīla sattā dujiyāchī — the inner-one will enjoy the inner-state; no other-authority will be. Nija (inner, own) appears twice — nija enjoys nijatā. There is no sattā dujiyāchī — no authority-of-the-other.
For someone today
The verse names a full-stakes bhakti-investment: sādhāvā Deva sarvasvāñche-sāṭī — master Deva for the sake of everything-stakes. The result is technical: prārabdha cut, kriyamāṇa cut, seed-sprouts burned. The striking image of piṇḍa-dāna to the life-giver is bhakti's inversion of the lineage-rite: instead of the son-to-the-father piṇḍa-dāna, the bhakta gives the piṇḍa-dāna to the Lord who gave him life. This is paying-up the original-debt rather than the lineage-debt. Uttīrṇa charaṇa dharūnī vhāvē — become paid-up by holding the feet. The final-state is nija enjoying nijatā without any other-authority.
Where this applies
- The full-stakes bhakti-investment prayer
- The striking inversion: piṇḍa-dāna to the life-giver — to-the-Lord rather than to-ancestors
- The karma-burning consequence: prārabdha-kriyamāṇa-bījānkura all dagdha
- The final-state of nija enjoying nijatā without other-authority