Abhanga 4510
Bhaktī-sāṭīm kelī Yaśodesī āḷī — thimkōniyā cōḷī ḍōḷe Deva — for bhakti, (he) made a tussle with Yaśodā; spitting, Deva rubs (his) eyes.
The verse
भक्तीसाटीं केली यशोदेसी आळी । थिंकोनिया चोळी डोळे देव ॥१॥
देव गिळुनियां धरिलें मोहन । माय म्हणे कोण येथें दुजें ॥२॥
दुजें येथें कोणी नाहीं कृष्णाविण । निरुते जाणोन पुसे देवा ॥३॥
देवापाशीं पुसे देव काय जाला । हांसें आलें बोला याचें हरि ॥४॥
यांचे मी जवळी देव तो नेणती । लटिकें मानिती साच खरें ॥५॥
लटिकें तें साच साच तें लटिके । नेणती लोभिकें आशाबद्ध ॥६॥
सांग म्हणे माय येरु वासी तोंड । तंव तें ब्रम्हांड देखे माजी ॥७॥
माजी जया चंद्र सूर्य तारांगणें । तो भक्तांकारणें बाळलीला ॥८॥
लीळा कोण जाणे याचें महिमान । जगाचें जीवन देवादिदेव ॥९॥
देवें कवतुक दाखविलें तयां । लागतील पायां मायबापें ॥१०॥
मायबाप म्हणे हा चि देव खरा । आणीक पसारा लटिका तो ॥११॥
तो हि त्यांचा देव दिला नारायणें । माझें हें करणें तो हि मी च ॥१२॥
मीं च म्हणउनि जें जें जेथें ध्याती । तेथें मी श्रीपति भोगिता तें ॥१३॥
तें मज वेगळें मी तया निराळा । नाहीं या सकळा ब्रम्हांडांत ॥१४॥
ततभावना तैसें भविष्य तयाचें । फळ देता साचें मी च एक ॥१५॥
मी च एक खरा बोलें नारायण । दाविलें निर्वाण निजदासां ॥१६॥
निजदासां खूण दाविली निरुती । तुका म्हणे भूतीं नारायण ॥१७॥
Literal translation
Bhaktī-sāṭīm kelī Yaśodesī āḷī — thimkōniyā cōḷī ḍōḷe Deva — for bhakti, (he) made a tussle with Yaśodā; spitting, Deva rubs (his) eyes. Deva giḷuniyām dharile mōhana — māya mhaṇe kōṇa yethēm dujē — swallowing (apparent) Deva, (he) caught hold of mohana; mother says — who is second here?. Dujē yethēm kōṇī nāhī Krṣṇāviṇa — nirute jāṇōna puse Devā — no second here besides Krṣṇa — knowing-truly she asks Deva. Devāpāśīm puse Deva kāya jālā — hāse āle bōlā yāce Hari — near Deva she asks what-became-Deva; laughter came at his words, Hari's. Yāmce mī javaḷī Deva tō neṇatī — laṭike mānitī sāca kharē — I-near-them — Deva — they don't know; they take lies as truth. Laṭike te sāca, sāca te laṭike — neṇatī lōbhike āśā-baddha — lies are truth, truth is lies — the greedy, āśā-bound don't know. Sānga mhaṇe māya, yerū vāsī tōṇḍa — tava te brahmāṇḍa dekhe mājī — mother says 'show'; (he) opens mouth — there brahmāṇḍa she sees within. Mājī jayā candra sūrya tārāngaṇe — tō bhaktām-kāraṇe bāḷa-līḷā — within (which are) moon-sun-star-clusters — for the bhakta this is bāḷa-līlā. Līḷā kōṇa jāṇe yāce mahimāna — jagāce jīvana devādideva — who knows his līlā-mahimā — jagat's jīvana, devādi-deva. Deve kavatuka dākhavile tayām — lāgatīla pāyām māyabāpe — Deva showed kavatuka to them — māyabāpa-(s) will fall at (his) feet. Māyabāpa mhaṇe hā ci Deva kharā — āṇīka pasārā laṭikā tō — māyabāpa say 'this alone is true Deva, the rest of the spread is false'. Tō hi tyāmcā Deva dilā Nārāyaṇe — mājhe he karaṇe tō hi mī ca — that too — their Deva — given-by Nārāyaṇa; this making (is) mine, that too is I. Mīm ca mhaṇaūni jem jem jethē dhyātī — tethēm mī Śrīpati bhōgitā tem — I-alone — wherever they meditate, there I, Śrīpati, enjoy that. Te maja vegaḷe mī tayā nirāḷā — nāhī yā sakaḷā brahmāṇḍāmta — that from me separate; I from that distinct; not in all this brahmāṇḍa (there is no such division). Tata-bhāvanā taise bhaviṣya tayāce — phaḷa detā sāce mī ca eka — as the bhāvanā, such (one's) future; truly the fruit-giver is I-alone. Mī ca eka khārā bōle Nārāyaṇa — dāvile nirvāṇa nija-dāsām — I-alone-am-true, says Nārāyaṇa; showed nirvāṇa to nija-dāsas. Nija-dāsām khūṇa dāvilī nirutī — Tukā mhaṇe bhūtīm Nārāyaṇa — to nija-dāsas the khūṇa is shown truly; Tukā says: in bhūtas — Nārāyaṇa.
What it means
A 17-verse extended-narrative of the Yaśodā-mouth-opening viśvarūpa-darśana from Krṣṇa-bāla-līlā. The child-Krṣṇa picks a quarrel with mother; she demands him to open his mouth — and within it she sees the whole brahmāṇḍa with sun-moon-stars. Tukārām threads this into a theology-of-bhāva: as one meditates, so I, Śrīpati, enjoy; I-alone-give-fruit. In-all-bhūtas, Nārāyaṇa.
For someone today
Tukārām claims: the-Lord-is-in-all; what-you-take-as-real-is-often-false; bhāva determines fruit; meditate-anywhere — Śrīpati enjoys-it-as-his-own.
Where this applies
- Tukārām's Yaśodā-viśvarūpa narrative anchor
- Foundational bhūtīm Nārāyaṇa (Nārāyaṇa-in-all-beings) text
- As-bhāva-so-fruit doctrine (cf 2369-2383 cluster's NO-CASTE-IN-NAME logic)