Abhanga 2982
Mūla-sthaḷa jyāñce gōmatīñce tīrī — (he) whose mūla-sthaḷa (original-place) is at the Gomatī-tīra (Gomatī-shore = Dvārakā); tō hā sārī dōrī khēḷavitō — he plays-with (us) — driving the dōrī (rope) as sārī (charioteer).
The verse
मूळस्थळ ज्याचें गोमतीचे तीरीं । तो हा सारी दोरी खेळवितो ॥१॥
ऐसें हे कळलें असावें सकळां । चोर त्या वेगळा नाहीं दुजा ॥ध्रु.॥
वैष्णव हे रे तयाचे पाळती । खूण हे निरुती सांगितली ॥२॥
तुकयाबंधु म्हणे आलें अनुभवास । तेणें च आम्हांस नागविलें ॥३॥
Literal translation
Mūla-sthaḷa jyāñce gōmatīñce tīrī — (he) whose mūla-sthaḷa (original-place) is at the Gomatī-tīra (Gomatī-shore = Dvārakā); tō hā sārī dōrī khēḷavitō — he plays-with (us) — driving the dōrī (rope) as sārī (charioteer). Aise he kaḷale asāve sakaḷām — this should-be-known to-all; chōra tyā vegaḷā nāhī dujā — the thief is no-other than him. Vaiṣṇava he re tayāñce pāḷatī — the Vaiṣṇavas here are his pāḷatī (guards, sentinels); khūṇa he nirutī sāngitalī — the khūṇa (sign) has-been-told nirutī (clearly). Tukyā-bandhu mhaṇe — Tukārām's-brother says; āle anubhavāsa — teṇe cha āmhāmsa nāgavile — (this) has-come to (our) anubhava — by-which (he) himself has nāgavile (stripped, robbed) us.
What it means
A striking 3-verse Lord-identification verse by Tukyā-bandhu. Part of the lament-cluster (2977-2987).
Verse 1 (the identification): Mūla-sthaḷa jyāñce gōmatīñce tīrī — tō hā sārī dōrī khēḷavitō — whose original-place is at Gomatī-shore — he plays-with-(us)-driving-the-rope as charioteer. The identification: the Lord-from-Gomatī-shore — Gomatī-tīra = the river-Gomatī's-shore in Dvārakā (Krṣṇa's-city). The Krṣṇa-Dvārakādhīśa is who-stole-Tukārām.
Dhrūpada: Aise he kaḷale asāve sakaḷām — chōra tyā vegaḷā nāhī dujā — this should-be-known to-all — the thief is no-other than him. The clear-identification: the thief-of-Tukārām is the Dvārakādhīśa-Krṣṇa.
Verse 2: Vaiṣṇava he re tayāñce pāḷatī — khūṇa he nirutī sāngitalī — the Vaiṣṇavas here are his guards — the sign has-been-told clearly. The accomplices-named: the Vaiṣṇavas here (in Dehu/Maharashtra) are the Lord's-sentinels; the khūṇa (sign, mark, evidence) is-clear.
Close: Tukyā-bandhu mhaṇe āle anubhavāsa — teṇe cha āmhāmsa nāgavile — (this) has-come to-our-anubhava — by-which he-himself has-stripped-us. The closing-claim: we-have-experienced-this; the Lord-himself-stripped-us-of-our-Tukārām.
This is the most-specific-identification in the cluster: the Lord from Gomatī-shore (Dvārakā) is the thief who-took-Tukārām, and the local-Vaiṣṇavas were-his-guards.
For someone today
A striking 3-verse Lord-identification by Kānhōbā. (He) whose original-place is at the Gomatī-shore — he plays-with (us) — driving the rope as charioteer. This should-be-known to-all — the thief is no-other than him. The Vaiṣṇavas here are his guards — the sign has-been-told clearly. Tukārām's-brother says: (this) has come to (our) anubhava — by-which he-himself has stripped us. The verse identifies-the-thief-of-Tukārām: the Dvārakā-Lord-Krṣṇa. The accomplices: the local-Vaiṣṇavas. The evidence: our-direct-experience.
Where this applies
- Part of Kānhōbā-lament-cluster (2977-2987)
- NON-Tukārām composition — signed by Tukyā-bandhu
- Identifying the-Lord-from-Gomatī-(Dvārakā) as-the-one-who-took-Tukārām
- Historical-tradition of Tukārām being-taken-to-Vaikuṇṭha by Viṣṇu