Abhanga 2735
A clean instruction for genuine-servitude practice. Praise of sants arises at the moment of darśana, when the occasion falls. Resolves are always at the master in the chitta. The vrtti shouldn't spread — let it be unbroken. Servitude is one-fold — no jīva-difference should remain. For the inner-seed, the authority knows what to sow when. The principle of paḍiliyā prasangē aisī kīje — as the occasion presents itself, thus is to be done — is a useful general-discipline: respond to the actual-occasion, not to pre-fixed schedule. And fākōm nayē vrtti akhaṇḍita — let the vrtti not spread; let it remain unbroken — is the practice-discipline.
The verse
संतांची स्तुति ते दर्शनाच्या योगें । पडिल्या प्रसंगें ऐसी कीजें ॥१॥
संकल्प ते सदा स्वामीचे चि चित्ती । फाकों नये वृत्ति अखंडित ॥ध्रु.॥
दास्यत्व तें असे एकविध नांवें । उरों नये जीवें भिन्नत्वासी ॥२॥
निज बीजा येथें तुका अधिकारी । पाहिजे तें पेरी तये वेळे ॥३॥
Literal translation
Santāñcī stuti tē darśanāñcyā yōge — paḍiliyā prasangē aisī kīje — praise of the sants is through darśana's conjunctions — as the occasion paḍilī (has-fallen, presented-itself), thus is to be done. Samkalpa tē sadā svāmīñce chi chittī — resolves are always at the master in the chitta; fākōm nayē vrtti akhaṇḍita — the vrtti should not spread; let it be unbroken. Dāsyatva tē asē ekavidha nāve — servitude has the one-fold name; urōm nayē jīve bhinnatvāsī — let no jīva remain in bhinnatva (difference). Nija bīja yēthē Tukā adhikārī — for the nija bīja (inner seed), Tukā is the authority here; pāhije tē pērī tayē vēḷē — sow what is needed at that time.
What it means
A clean instructional verse on genuine-servitude. Santāñcī stuti tē darśanāñcyā yōge — paḍiliyā prasangē aisī kīje — praise of the sants is through darśana-conjunctions — as the occasion presents-itself, thus is to be done. The principle: sant-praise is not pre-scheduled; it arises paḍiliyā prasangē (when the occasion falls) — at the moment of darśana. The naturalness is the qualification.
The dhrūpada delivers the discipline: samkalpa tē sadā svāmīñce chi chittī — fākōm nayē vrtti akhaṇḍita — resolves are always at the master in the chitta — the vrtti (mind-state) should not spread; let it be unbroken. Samkalpa (resolves) at the master, in the chitta. Vrtti (mind-state) — akhaṇḍita (unbroken). The discipline is no-spreading-of-the-vrtti, no breaking of the continuity.
The second verse: dāsyatva ekavidha nāve — urōm nayē jīve bhinnatvāsī — servitude has the one-fold name — let no jīva remain in difference. Dāsyatva (servitude) is ekavidha (one-fold). And bhinnatva (difference) should not urō (remain). The jīva-difference (which-is-mine, which-is-yours, which-is-his) should be dissolved.
The close: nija bīja yēthē Tukā adhikārī — pāhije tē pērī tayē vēḷē — for the inner-seed, Tukā is the authority here — sow what is needed at that time. Nija-bīja (the inner seed) — the bhakti-seed that needs sowing. Tukā claims authority here. The pāhije tē pērī — sow what is needed — implies discrimination: at tayē vēḷē (at that time), what is pāhije (needed) is sown. Not random, not pre-fixed — fitting-the-time.
For someone today
A clean instruction for genuine-servitude practice. Praise of sants arises at the moment of darśana, when the occasion falls. Resolves are always at the master in the chitta. The vrtti shouldn't spread — let it be unbroken. Servitude is one-fold — no jīva-difference should remain. For the inner-seed, the authority knows what to sow when. The principle of paḍiliyā prasangē aisī kīje — as the occasion presents itself, thus is to be done — is a useful general-discipline: respond to the actual-occasion, not to pre-fixed schedule. And fākōm nayē vrtti akhaṇḍita — let the vrtti not spread; let it remain unbroken — is the practice-discipline.
Where this applies
- A clean how-to-do-genuine-dāsyatva instructional verse
- The principle: response-to-the-actual-occasion rather than pre-fixed schedule
- Vrtti unbroken — keeping the vrtti from spreading-out
- No jīva-difference — abolishing bhinnatva in servitude