Abhanga 2835
Anubhave ālē angā — what experience has come to (my) anga (body, self); te yā jagā detasē — that I give to this world.
The verse
अनुभवें आलें अंगा । तें या जगा देतसें ॥१॥
नव्हती हाततुके बोल । मूळ ओल अंतरिंची ॥ध्रु.॥
उतरूनि दिलें कशीं । शुद्धरसीं सरे तें ॥२॥
तुका म्हणे दुसरें नाहीं । ऐसी ग्वाही गुजरली ॥३॥
Literal translation
Anubhave ālē angā — what experience has come to (my) anga (body, self); te yā jagā detasē — that I give to this world. Navhati hāta-tuke bōla — (these are) not hāta-tuke (hand-touched, perfunctory) words; mūḷa ōla antarīñcī — the mūḷa (root) of (their) ōla (moisture, sap) is antarīñcī (inner). Utarūnī dile kaśīm — uttered-down/put-through the kaśīm (comb, sieve); śuddha-rasīm sare te — with pure-rasa, it works (sare). Tukā says: dusare nāhī — there is no other (like this); aiśī gvāhī gujaralī — such gvāhī (witness, testimony) has been uttered (gujaralī).
What it means
A short Tukārām-poetics statement. Anubhave ālē angā — te yā jagā detasē — what experience has come to (my) body — that I give to the world. The foundational-claim: I give what I have experienced; nothing else. (The standard Tukārām self-description; compare anubhava-vāṇa — the lance of experience.)
Navhati hāta-tuke bōla — mūḷa ōla antarīñcī — not hand-touched (perfunctory) words; the root of moisture is inner. Hāta-tuke — touched-by-hand — perfunctory, formal, surface-only. His words are not surface-only; their ōla (moisture, sap) has its root inside (antarī).
Utarūnī dile kaśīm — śuddha-rasīm sare te — uttered-down through the comb/sieve — with pure-rasa, it works. Kaśīm — perhaps a sieve, comb, or filter. The image: the inner-experience is uttered-down (utarūnī) through a sieve, leaving only the śuddha-rasa (pure-essence). The sieved-essence is what works (sare).
Tukā mhaṇe dusare nāhī — aiśī gvāhī gujaralī — Tukā: there is no other; such witness has been uttered. The bhakta's-claim: no other-such-testimony exists; this is the genuine-uttered-witness. (Tukārām's-self-witness of his own anubhava.)
For someone today
A canonical Tukārām-poetics statement. Experience has come to (my) body — that I give to the world. (These are) not hand-touched (perfunctory) words — the root of (their) moisture is inner. Uttered-down through the sieve — with pure-rasa, it works. There is no other (such witness) — such testimony has been uttered. Two operative-claims: (1) my words come from anubhava, not from second-hand-knowledge; (2) the sieved śuddha-rasa is what works — not formal-language. This is the anti-paṇḍita anti-fake-guru foundation of Tukārām's bhakti-poetics. (Compare 2833's anubhava-needed; śabdāñce-gauravā-kāmā-naye.) The verse asserts that Tukārām's-words themselves pass-the-test that 2833 demands of others.
Where this applies
- The canonical my-words-come-from-anubhava poetics statement
- Recognizing Tukārām's-words-are-not-hand-touched-perfunctory
- Śuddha-rasa — the test of authentic bhakti-utterance
- The no-other-such-witness claim of Tukārām's-singular-testimony