Abhanga 2738
A useful covenant-confidence model. I made unlimited eagerness; to become wealthy at-once; I took the warrior-vow as Haridāsa; the secret-techniques of those-ahead became accessible; this is separate-from-people, fresh; because I offered the jīva as sacrifice; I have joined the proper-route; the master is now debtor to me in the proceeding-day. The structure is bold: full-stakes-staking earns the master's-debtor-position. Half-effort produces no covenant; warrior-vow + jīva-sacrifice produces it. The reverse-claim is implicit: if you haven't made the master debtor, you haven't actually staked the jīva.
The verse
तरी हांव केली अमुपा व्यापारें । व्हावें एकसरें धनवंत ॥१॥
जालों हरिदास शूरत्वाच्या नेमें । जालीं ठावीं वर्में पुढिलांची ॥ध्रु.॥
जनावेगळें हें असे अभिन्नव । बळी दिला जीव म्हणऊनि ॥२॥
तुका म्हणे तरी लागलों विल्हेसी । चालतिया दिसीं स्वामी ॠणी ॥३॥
Literal translation
Tarī hāmva kelī amupā vyāpāre — therefore I made unlimited hāmva (passion, eagerness) in (this) business; vhāve ekasare dhanavanta — to become dhanavanta (wealthy) at-once. Jālōm Haridāsa śūratvāñcyā nēme — I became Haridāsa by warrior-vow; jālīm ṭhāvīm varmē puḍhilāñcī — the varma (secret-technique) of those-ahead became known. Janā-vegaḷe hē asē abhinava — this is separate-from-people, fresh; baḷī dilā jīva mhaṇa'ūnī — because I offered the jīva as sacrifice. Tukā says: lāgalōm vilhēsī — I joined the vilhē (proper-route); chālatiyā disī svāmī rṇī — in the proceeding-day, the master is debtor.
What it means
A short covenant-confidence verse. Tarī hāmva kelī amupā vyāpāre — vhāve ekasare dhanavanta — therefore I made unlimited eagerness in (this) business — to become wealthy at-once. The bhakta describes his approach: unlimited eagerness, with the goal of one-stroke wealth (not slow-accumulation but full-arrival).
The dhrūpada: jālōm Haridāsa śūratvāñcyā nēme — jālīm ṭhāvīm varmē puḍhilāñcī — I became Haridāsa by warrior-vow; the secret-techniques of those-ahead became known. The bhakti-vocation is taken-up as a śūratva-nēma (warrior-vow). And the varma (secret-knack) of puḍhilāñcī (the previous sants, those-ahead) becomes accessible by this warrior-route.
The second verse names the distinguishing-feature: janā-vegaḷe hē asē abhinava — baḷī dilā jīva mhaṇa'ūnī — this is separate-from-people, fresh — because I offered the jīva as sacrifice. Janā-vegaḷe (separate-from-people) and abhinava (fresh, new-experience) — the bhakti-vocation Tukārām is naming is not what people do; it is fresh. The reason: baḷī dilā jīva — I have offered the jīva as sacrifice. The baḷī (sacrifice-offering) is the jīva itself.
The close: lāgalōm vilhēsī — chālatiyā disī svāmī rṇī — I have joined the vilhē (proper-route, regular-way); in the proceeding-day, the master is debtor. The covenant-claim: once I have joined the proper-route, the master becomes rṇī — debtor — to me. The Lord has incurred the obligation by my warrior-vow + jīva-sacrifice.
For someone today
A useful covenant-confidence model. I made unlimited eagerness; to become wealthy at-once; I took the warrior-vow as Haridāsa; the secret-techniques of those-ahead became accessible; this is separate-from-people, fresh; because I offered the jīva as sacrifice; I have joined the proper-route; the master is now debtor to me in the proceeding-day. The structure is bold: full-stakes-staking earns the master's-debtor-position. Half-effort produces no covenant; warrior-vow + jīva-sacrifice produces it. The reverse-claim is implicit: if you haven't made the master debtor, you haven't actually staked the jīva.
Where this applies
- Recognizing one has staked the jīva as sacrifice — the covenant-confidence
- The Haridāsa-by-warrior-vow self-description for full-stakes-bhakti
- Trusting that the master is now debtor by the proper-route
- The distinguishing-feature: separate-from-people-and-fresh