Abhanga 3774
Yetīla amtarā śiṣṭāche anubhava — the śiṣṭas' anubhavas will enter the inward; taḷamaḷī jīva tayā sukhā — the jīva burns for that joy.
The verse
येतील अंतरा शिष्टाचे अनुभव । तळमळी जीव तया सुखा ॥१॥
आतां माझा जीव घेउनियां बळी । बैसवावें वोळी संतांचिये ॥ध्रु.॥
विस्तारिली वाचा फळेंविण वेल । कोरडे चि बोल फोस वांझे ॥२॥
तुका म्हणे आलों निर्वाणा च वरी । राहों नेदीं उरी नारायणा ॥३॥
Literal translation
Yetīla amtarā śiṣṭāche anubhava — the śiṣṭas' anubhavas will enter the inward; taḷamaḷī jīva tayā sukhā — the jīva burns for that joy. Ātām mājhā jīva gheuniyām baḷī — now, taking my jīva as sacrifice; baisavāvem vōḷī samtāmchiye — seat (me) in the samtas' line. Vistāralī vāchā phaḷemviṇa vela — (my) speech has stretched, a creeper without fruit; kōraḍe chi bōla phōsa vāmjhe — dry words, the chaff of a barren-woman. Tukā mhaṇe ālōm nirvāṇā cha varī — Tukā says: I have come to the very end; rāhōm nedīm urī Nārāyaṇā — don't let anything remain, Nārāyaṇa.
What it means
A 3-verse sant-samgati petition. Anubhavas-of-śiṣṭas enter-the-inward — jīva burns for that joy; take my jīva as baḷi and seat me in the line of samtas; my speech is a fruitless creeper, the chaff of a barren-woman; I have come to nirvāṇa — let nothing remain, Nārāyaṇa. The barren-woman's-chaff image is severe — speech without fruit is reproductively dead.
For someone today
Tukārām pleads: seat-me-in-the-line-of-saints; without-that, my-speech-is-barren-chaff.
Where this applies
- Tukārām's seat-me-in-line-of-samtas canonical sant-samgati petition
- Companion to Hari-bhakta-jīvalaga-sōyarē (2757) and saints-list (2810)