Abhanga 4511
Nārāyaṇa bhūtīm na kaḷe jayāmsi — hōya garbhavāsīm yeṇem jāṇem — to-those who-don't-know Nārāyaṇa in bhūtas — there is coming-and-going to womb-dwelling.
The verse
नारायण भूतीं न कळे जयांसि । होय गर्भवासीं येणें जाणें ॥१॥
येणें जाणें होय भूतांच्या मत्सरें । न कळतां खरें देव ऐसा ॥२॥
देव ऐसा जया कळला सकळ । गेली तळमळ द्वेषबुद्धि ॥३॥
बुद्धीचा पालट नव्हे कोणे काळीं । हरि जळीं स्थळीं तया चित्ती ॥४॥
चित्त तें निर्मळ जैसें नवनीत । जाणिजे अनंत तयामाजी ॥५॥
तयामाजी हरि जाणिजे त्या भावें । आपलें परावें सारिखें चि ॥६॥
चिंतनें तयाच्या तरती आणीक । जो हें सकळिक देव देखे ॥७॥
देव देखे तो ही कसा देव नव्हे । उरला संदेहे काय त्यासि ॥८॥
काया वाचा मनें पूजावे वैष्णव । म्हणउनि भाव धरूनियां ॥९॥
यांसि कवतुक दाखविलें रानीं । वोणवा गिळूनि गोपाळांसि ॥१०॥
गोपाळांसि डोळे झांकविले हातें । धरिलें अनंतें विश्वरूप ॥११॥
पसरूनि मुख गिळियेलें ज्वाळ । पहाती गोपाळ बोटां सांदी ॥१२॥
संधि सारूनियां पाहिलें अनंता । म्हणती ते आतां कळलांसी ॥१३॥
कळला हा तुझा देह नव्हे देवा । गिळिला वोणवा आणीक तो ॥१४॥
तो तयां कळला आरुषां गोपाळां । दुर्गम सकळां साधनांसि ॥१५॥
सीण उरे तुका म्हणे साधनाचा । भाविकांसि साचा भाव दावी ॥१६॥
Literal translation
Nārāyaṇa bhūtīm na kaḷe jayāmsi — hōya garbhavāsīm yeṇem jāṇem — to-those who-don't-know Nārāyaṇa in bhūtas — there is coming-and-going to womb-dwelling. Yeṇem jāṇem hōya bhūtāmcyā matsarē — na kaḷatām khare Deva aisā — coming-going is by matsara for bhūtas, not knowing Deva so. Deva aisā jayā kaḷalā sakaḷa — gelī taḷamaḷa dveṣa-buddhi — to whom Deva-everywhere is known — taḷamaḷa and dveṣa-buddhi are gone. Buddhīcā pālaṭa navhē kōṇe kāḷīm — Hari jaḷīm sthaḷīm tayā citti — no change of buddhi ever; Hari in water-and-land, in his chitta. Chitta te nirmaḷa jaise navanīta — jāṇije Ananta tayāmājī — chitta clean as butter; Ananta is known within it. Tayāmājī Hari jāṇije tyā bhāve — āpalē parāvē sārikhe chi — within (it), Hari is known by that bhāva; own and other alike. Cintane tayācyā taratī āṇīka — jō he sakaḷika Deva dekhe — by his chintana, others also cross — (the one) who sees all this as Deva. Deva dekhe tō hi kasā Deva navhe — uralā sandēhe kāya tyāsi — the Deva-seer — how (is he) not himself Deva — what doubt remains for him. Kāyā vāchā mane pūjāve vaiṣṇava — mhaṇaūni bhāva dharūniyām — by kāyā-vāchā-mana worship vaiṣṇavas, thus holding bhāva. Yāmsi kavatuka dākhavile rāṇī — vōṇavā giḷūni gopāḷāmsi — to them he showed kavatuka in the forest, swallowing the vōṇavā for the gopāḷas. Gopāḷāmsi ḍōḷe jhānkavile hāte — dharile Anante viśvarūpa — covered the gopāḷas' eyes with hand; Ananta held viśvarūpa. Pasarūni mukha giḷiyelēm jvāḷa — pahātī gopāḷa bōṭām-sāndī — opening mouth he swallowed the flames; the gopāḷas look through the gap in (their) fingers. Sandhi sārūniyām pāhile Ananta — mhaṇatī te ātām kaḷalāmsī — separating the gap they saw Ananta — they say 'now we have known you'. Kaḷalā hā tujhā deha navhe Devā — giḷilā vōṇavā āṇīka tō — (we have) known — this is not your body, Deva — you swallowed another vōṇavā. Tō tayām kaḷalā āruṣām gopāḷām — durgama sakaḷām sādhanāmsi — (he) became known to those innocent gopāḷas, durgama to all sādhanas. Sīṇa ure Tukā mhaṇe sādhanācā — bhāvikāmsi sācā bhāva dāvī — only fatigue remains in sādhana, Tukā says; he shows true bhāva to the bhāvika.
What it means
A 16-verse extended-narrative of Krṣṇa swallowing the vōṇavā (Davāgni / Pralambāsura-context forest-fire) for the gopāḷas. The gopāḷas, eyes covered, peep through finger-gaps and exclaim, 'this is not your real body — you've swallowed another forest-fire!' — i.e., they-realize-his-non-bodily-true-nature. Tukārām's frame: the-Lord-is-durgama-by-all-sādhanas; (only) fatigue-remains-in-sādhana; he-shows-bhāva-to-the-bhāvika.
For someone today
Tukārām claims: all-sādhana brings-only-fatigue; the-Lord-shows-himself to the bhāvika alone; jealousy-of-bhūtas keeps you-in-the-birth-cycle.
Where this applies
- Tukārām's forest-fire-swallowing līlā narrative
- Canonical only-fatigue-remains-in-sādhana / bhāva-shown-to-bhāvika
- Companion to 2817 (bhāva-chi-kāraṇa)