34th Post Date 29th April 13.लक्षुनियां योगी पाहाती आभास ।
 blogaddress :http:// tukaramasteachings.blogsopt.com
Contact mail address is rgphadke@gmail.com

लक्षुनियां योगी पाहाती आभास । तेचि दिसे आम्हांस दृष्टीपुढें ॥ १॥

कर दोनी कटी राहिलासें उभा। सांव हे प्रभा अंगकांती ॥ २॥

व्यापूनि वेगळें राहिलेंसे दुरी । सकळां अंतरीं निर्विकार ॥ ३॥

रूप नाही रेखा नामही जयासी । आपुल्यां मानसी शिव ध्याय ॥ ४॥

अंतनाही पार वर्णा नाही थार । कुळ याति शिर हस्त्य पाद ॥ ५॥

अचेत चेतलॆं भक्तिचियां सुखें । आपुल्या कौतुकें तुका म्हणें ॥ ६॥

Verbatim Meaning:-

I see the same one whom Yogis see as an Illusion || 1||

(He) is standing with his hands on the waist.with (His) blackish skin Luster is glowing. (Attractively) || 2||

He is all pervading, but is not in the same. He who is ever Unchanging, is present in the heart of every beings|| 3||
 Shiva meditates on Him, though He has no form, name || 4||

(He has) no colour, caste, head, hands, legs and is infinite ( In size) || 5||
 This all pervading consciousness has become active due to Worship ( by the Disciples) on His own accord. Tuka says this with Love and appreciation || 6||

Background required for understanding the meaning of the Abhanga:-

We have seen that nature of God and many of His attributes in our previous Abhangas( For example the 1^st posting etc). This Abhanga is describing the God experienced by Saint Tukarama .
Tukarama Maharaj has already said that it is impossible to describe the God who is above/beyond all  the knowledge that can be gained through our Five sense organs and the Mind.
 In this   Abhanga Tukarama maharaj has once again described Him to bring  forward the importance of Bhakti.( The Love for God without any worldly expectations, love for Him purely for the sake of Love ).

We also have seen that the Vedas (Scriptures) describe God by the method of Negation. ie. By describing an object and then saying that He is not like this.

Let us see the meaning of some of the points stated in the Abhanga from this background now.

Meaning of the Abhanga:-

The efforts to describe How the Real God is are again summerized in the 3rd, 4th and 5th verses of this abhanga. And therefore the meaning of these verses is given  here without adding any  explanatory notes as below.

In 3^rd , 4^th , 5^th Stanza Tukarama Maharaj  has described only some important attribute of Parabrahman the Real God.. He is “ All pervading but is separate from the things He pervades”

, He is infinite in nature and therefore is "without Form, colour and Name and hence  without any head, hands, and any body parts. However it is not possible to describe Him using the words.

Now we can look to the balance verses.

1^st stanza:- Here Tukaram Maharaj says that the Yogis and Seers view this universe as an illusion while Maharaj himself  sees it as real.
 Let us  understand why the Yogis see our universe as an illusion .

Our scriptures have given a very deep thought to find out the reason for the creation of the Universe. If  one applies the rules of Cause and result relationship, then there a series of unending questions about the God arise. The nature of these question is as given below.

Suppose we say that God has created this Universe,then Who created the God.?
 Who created the creator of the creator of God?
Who created this creator of creator of creator?
It is clear that the chain of questions is infinite, unending.Then what is the solution?

 The example of Seeing a snake in a half-lit room is good enough to get us  the final answer.
. Suppose a Rope is lying in a room which is not illuminated properly. And then someone enters this room. The person who goes to the room , sees a snake there. He is very much afraid of it.
 Then someone comes and puts light on and wow!, there is no Snake but just a rope is seen lying. Immediately all the fear has vanished since the truth is now open and clear.
In our example the insufficient light is cause the fear. The Rope was the object on which we applied our imagination and thought it as a snake.

Similarly our Universe is understood as real and we go through various sufferings because we see it as Real. When we sleep then this universe has no existence for us is our daily experience.

Illusion of Universe is appliedon the Truth  by force of Ignorance, 

The Parabrahman is only the truth. Ignorance or “ Non-knowledge” is the reason why we do not perceive the Parabrahman . Non-knowledge is the insufficient light which makes us believe that the experienced universe is only true.This illusion causes our mind to get attached to the worldly pleasures and pains., all the worldly objects and hence tangles us forever in the cycle of birth and death. We forget our True nature.

Seers know this and see the universe as an Illusion.

This point is very important since it enables us to change our mindset. Because of our thinking that the visualyy experienced world is true; we get attached to all the things that are transient in nature including our body. We try to satisfy the demands of the sense organs which are themselves transient in nature. Sicne the number of attaractions are unlimited , we keep on haveing one desire after another , thus the whole lifetime goes wasted. A seeker of Liberation ( this also means become deathless) needs to develope dispassion in order tobreak the evil cycle.) Understanding that whatever I am experiencing is going to be a thing of past in the next moment, enables one to slowly develope the dispsssion and control over the mind.

I have a feeling that with the first verse  itself, we are getting the message to understand the above mentioned point.

2^nd Stanza :- Tukarama Maharaj says That the God is standing with His both hands resting on His waist.age of Viththala is standing. He has kept both His hands on his waist . The colour of this form is shining blackish and is glowing.When Tukaram maharaj is saying that he sees the God as Viththalaa of Pandharpur ( ie. With form) as real, it means that he is experiencing the formless God behind this visual form..In fact the next stanzas  describe what he sees.

Black is not a real colour. The space where visible light is absent is black. It indicates the infinite quality of the God.


In the last 6^th stanza Tukarama Maharaj has again brought forward to us the point that , such God has taken form because of  His love for His disciples(  who cannot perceive His true nature); In order to enable His disciples to worship Him God has assumed the Form.

Teaching Of the Abhanga :_

Again the point is the same. We being is the state of Duality can worship the God with any form. This worship will take us to the ultimate state of liberation where there is no difference between God and his disciple.

       

Print this Article

Added 33rd Abhangaशरण शरण जी हनुमंता on 21st April 2013.
blogaddress :http:// tukaramasteachings.blogsopt.com
Contact mail address is rgphadke@gmail.com

In this week we celebrated “ RamanavamI “ the day when the Divine assumed the form of Lord SriRama. ( Birthday of Lord SriRama)”. For this reason I have selected two Abhnagas on SriRama and Sri Hanumana together.

ह्याच आठवड्यामधे दि. १९ एप्रील रोजी रामनवमी उत्सव साजरा झाला. त्यानिमित्त ह्यावेळी तुकाराम महाराजांचे राम व हनुमान यांच्या वरचे दोनच अभंग एकत्र घेतले आहेत.

Explanation in Marathi is given after the English version.

१) हनुमानाची स्तुतीपर अभंग :-

शरण शरण जी हनुमंता । तुज आलो रामदूता ॥ १॥

काय भक्ताच्या त्या वाटा । मज दावाव्या सुभटा ॥ २॥

शूर आणि धीर । स्वामिकाजीं तू सादर ॥ ३॥

तुका म्हणें रुद्रा । अंजनीचिया कुमारा ॥ ४॥

रामनामावर असलेला अभंग :-

राम म्हणें वाट चालीं। यज्ञ पाऊली पाऊली ॥ १॥

धन्य धन्य तेंशरीर । तिर्थव्रतांचे माहेर ॥ २॥

राम म्हणे करिता धंदा । सुखसमाधी त्या सदा ॥ ३॥

राम म्हणें ग्रासोग्रासी । तोचि जेविला उपवासी ॥ ४॥

राम म्हणें भोगीं त्यागीं । कर्म न लिंपे त्या अंगी ॥ ५॥

ऐसा राम जपे नित्य । तुका म्हणें तोचि जीवन्मुक्त ॥ ६ ॥

Verbatim Meaning:

Of 1^st Abhanga on Hanumana:-

O'Hanumantaa I surrender myself to you. || 1||

Please show me ( explain me) the path( method) of performing the worship|| 2||

You are Brave and have great patience. You are always ready to do every work for your

Master|| 3||

Tuka says this to You O'Rudra and the son of Anjani || 4||

Of 2^nd abhanga on Srirama

One who recites the Ramanama, is performing the sacrifice at every step|| 1||

The body of such a person is just like Holy places of Pilgrimage|| 2||

One who does all his duties remembering Rama, is always doing Meditation|| 3||

One who remembers Rama for every portion he eats, is always in the company of God.|| 4||

One who says Ramanama , is not bind-ed by the fruits of his actions, at the same time enjoys

the fruits|| 5॥

Tuka says that the one who always recites the Name of Lord Rama , attains the liberation in

this body form itself|| 6||

Back ground Information for Understanding the Abhanga:-

Saint Tukaram Maharaj has written a few abhangas in praise of Lord SriRama and Hanumana. The present ones are from this set. The specialty of these is “ These Abhangas throw light on the methodology to be followed for performing the worship with the attitude that the Lord is our Supreme Master.

Similar is the opinion of another Saint Samartha Ramadasa. In his book Dasabodha there is one full chapter titled “NamasmarNa Bhakti Nirupan “ addressing the same aspects ie. the methodology to be followed for performing the worship with the attitude that the Lord is our Supreme Master.

The Mother ( from Sri. Aurobindo Ashram “ ) says “ The quite mind gets through meditation is indeed of short duration, for ( because) as soon as you come out from meditation you come out at the same time from the quietness of mind. The true lasting quietness in the vital and the physical as well as in the mind comes from complete consecration to the Divine; for when you can no more call anything, not even yourself,yours, when everything, including your body, sensations, feelings and thoughts, belong to the Divine. The Divine takes the entire responsibility of all and you have nothing more to worry about.”

In short all the Saints have told the same points, regarding the method of worship of God.:( Reference:-:- Sayings of Mother page 27)

Meaning of the Abhanga:

The first Abhanga if for Lord Hanumana . Those who have read Ramayana know that Hanumana was very powerful, very brave and also very knowledgeable. However Hanumana took pride to address himself as a Humble Servant of Lord SriRama. How to do worship assuming ourselves as the humble Servant of the Lord can be learn t by understanding the life and character of Lord Hanumana. Using his intellect and strength he found where Mother Sita was located. Besides this he brought-back both SriRama and LakShmana from Patala ( Residence of the Demons) where they were taken by the Demons using deceitful methods.( During the war between Ravana and Lord SriRama). The episode of Burning of Lanka , the capitol of the Demon Ravana is well known. After the war , during Coronation ceremony Hanumana showed the crowd that his Lord resided in his heart. For this purpose he tear-opened his own chest.

Hanumana is an Avatar of 11^th Rudra. He is also known as “ Anjanisuta ie. The son of Anjani”.

Hanuman always stands with his head bowed and his both hands closed in the Salute position in front of his Master Lord Srirama.

In the first Abhnaga, Tukaram Maharaj is praying to Lord Hanumanta for blessing him with same attitude of servant of God so that he can worship his beloved Panduranga in the same fashion.

How to perform Namasmaran ( Methodology for remembering the God) is explained in the second abhanga, as follows.

The 1^st Stanza:- Tukarama Maharaja says that We should chant the name of God while doing our daily life operations . Doing this is as if we are performing a (यज्ञ )sacrifice.

During the ritual of Sacrifice the doer puts various things in the sacrificial fire and says that he is consecrating the same to the deity of the sacrifice and also the doer says “ This does not belong to me, I am consecrating it to you.” In short the first stanza tells us to do every action as a sacrifice for the God.

The 3rd^t stanza :- Here Maharaj says that “All of us have to work in order to support ourselves and look after our family . If we remember the God while doing this work, then it is nothing but meditations.”meaning that we should have an attitude “every work is a worship of God.”

The 4^th Stanza:- Here we are advised to remember the name of Lord (ie. remember the Lord because of whom we are able to enjoy every meal” and treat the Meal as His Prasadam..Universally applied this is applicable to all the inputs we receive through our five sense organs. That can also be called as a meal for our body.

The 5^th Stanza:- Here Tukaram Maharaj clearly says that those who live as described above , who consecrate everything to Lord, will not get bonded by the results of the actions done. In short the fruits of the actions do not bind such a person.

Thus the Abhanga reveals the real way to live life. It can be easily seen that there is no difference in Karmayoga and Living the life doing Namasmarana or Atmnivedan Bhakti.

The 2^nd and 6^th Stanzas : these clearly say that whosoever lives life like this definitely attains the Liberation during the lifetime itself. He can be therefore addressed as the Jeevanmukta.

Teachings of these Abhangas:-

The teaching are are very clear. Do not waste the opportunity of getting the birth as a human. Live the life as described in these Abhangas is the teaching of these abhangas.

Hereonwards the meaning is explained in Marathi language
.

१) हनुमानाची स्तुतीपर अभंग :-

शरण शरण जी हनुमंता । तुज आलो रामदूता ॥ १॥

काय भक्ताच्या त्या वाटा । मज दावाव्या सुभटा ॥ २॥

शूर आणि धीर । स्वामिकाजीं तू सादर ॥ ३॥

तुका म्हणें रुद्रा । अंजनीचिया कुमारा ॥ ४॥

रामनामावर असलेला अभंग :-

राम म्हणें वाट चालीं। यज्ञ पाऊली पाऊली ॥ १॥

धन्य धन्य तेंशरीर । तिर्थव्रतांचे माहेर ॥ २॥

राम म्हणे करिता धंदा । सुखसमाधी त्या सदा ॥ ३॥

राम म्हणें ग्रासोग्रासी । तोचि जेविला उपवासी ॥ ४॥

राम म्हणें भोगीं त्यागीं । कर्म न लिंपे त्या अंगी ॥ ५॥

ऐसा राम जपे नित्य । तुका म्हणें तोचि जीवन्मुक्त ॥ ६ ॥

अभंगाच्या मागची भूमिका :-

तुकाराम महाराजांचे कांही अभंग श्रीराम व हनुमानाचे स्तुतीपर आहेत त्यातलेच हे दोन अभंग रामनवमी निमित्त येथे घेतले आहेत ह्या अभंगांचे वैशिष्ठ्य हेच आहे की येथे नामस्मरण कसे करावे ते तुकाराम महाराजांनी सांगितले आहे. तसेच दास्यभक्ती कशी करावी ह्यावर पण प्रकाश देणारे आहेत.

अगदी असेच सांगणे समर्थांचे पण आहे. समर्थ रामदास स्वामींच्या नामस्मरण निरुपण समासामधे अगदी हीच पद्धत नामस्मरणासाठी सांगितलेली आढळते.

श्री अरोबिंदो आश्रमाच्या माताजी सांगतात " जेंव्हा आपण ध्यान करतो तेंव्हा मनाला शांतीचा अनुभव मिळतो. पण ध्यान संपले की मन परत पूर्वीच्या अस्वथ अवस्थेत येते. असे अनेक साधकांच्या बाबतीत घडते. मन व शरीराला पूर्ण शांतीचा सतत अनुभव तेंव्हाच येतो जेंव्हा तुमचे सर्वकांही भगवंतास अर्पण होते. अर्थात जेंव्हा तुम्ही स्वत:चे असे कांहिहि आहे असे म्हणू शकत नाही ( ह्यात सर्व भौतिक संपत्ती तर येतेच शिवाय अगदी तुमचे शरीरसुद्धा, तसेच तुमचे विचार, भावना, ईत्यादी सर्व कांही ), तेंव्हा सर्व योगक्षेमाची जबाबदारी भगवंत स्वत:वर घेतो. मग तुम्ही काळजी करावी असे कांही रहातच नाही.( संदर्भ :- Sayings of Mother page 27)

सर्व संत एकच उपदेश करतात तो कसा हे पण येथे स्पष्ट होते.

अभंगाच्या अर्थाचे स्पष्टीकरण :-

सर्वप्रथम हनुमानाचा अभंग ह्यासाठी घेतला आहे की अत्यंत शक्तिमान , शूर व ज्ञानी असूनही हनुमंत स्वता:ला श्रीरामरायांचे सेवक दास म्हणवून घेण्यातच धन्यता मानतात. दास्यभक्ती कशी करावी हे आपल्याला हनुमंताच्या चरित्रावरून कळते. हनुमानाने बुद्धी व चातुर्याने सीतेला शोधले.

रामरावण युद्धामधे राक्षसांनी राम-ल्क्ष्मणांना मायेने पाताळंत नेले होते तेथून सोडवीन आणले. लंकादहनाच केले. भर दरबारांत स्वत:ची छाती फाडून तेथे रामच असल्याचे सर्वांना श्रीरामरायांच्या पट्टाभिषेकाच्या प्रसंगी दाखवून दिले. हनुमान म्हणजे रुद्राचाच एक अवतार होय. त्यांचेच आणखी एक नांव म्हणजे " अंजनीसुत" अर्थात अंजनीचा मुलगा हे आहे.

असे हे हनुमान श्रीरामरायांचे पुढे नेहमी आदराने हात जोडुन उभे असतात.

अभंगामधे अश्या हनुमंताच्या कडे तुकाराम महाराज हेच मागणें मागताताहे की " हे हनुमंता मी तुला शरण आलो आहे. कृपया मला देवाची भक्ती कशी करावी हे समजाऊन सांगा "

नामस्मरण कसे करावे हे पुढचा अभंग सांगतो.

अभंगाच्या १ ल्या चरणाचा अर्थ :-

व्यवहारामधे जातायेता नाम जपावे असे पहिल्याच ओळित सांगून महाराज हे पण म्हणतात की असे करणे म्हणजे पाऊलोपावली यज्ञ करण्यासारखे आहे. यज्ञामधे आपण आहुती देतो व म्हणतो की "अमुक देवताय स्वाहा इदं न मम " म्हणजेच ही आहुती अमुक देवतेला समर्पित असो. ज्याची आहुती दिलेली आहे ती माझी नाही " थोडक्यांत आपले प्रत्येक कर्म हे देवास केलेला यज्ञ समजून करा असेच ह्या पहिल्या ओळीत सांगितले आहे.

अभंगाच्या 3चरणाचा अर्थ :- आपल्याला रोजीरोटीसाठी कांहितरी कामधंदा करणे आवश्यकच आहे. हे करतांना रामाचे स्मरण ठेवले तर ती सुखाची समाधीच होय असे अभंगाचा तिसरा चरण सांगतो. अर्थात प्रत्येक कार्य भगवंताचे आहे असे समजून करावे हाच ह्याचा अर्थ घेता येईल.

अभंगाच्या ४थ्या चरणाचा अर्थ :- जर जेवतांना प्रत्येक घास घेताना मी जे जेवतो आहे ते भगवंताला अर्पण करून मग त्याचा प्रसाद आहे हे समजून घ्यावे असे महाराज अभंगाच्या ४थ्या चरणामधे सांगत आहेत. खरेतर आपल्या पाचही इंद्रियांकडून जे देहाला मिळते ते सर्व आपले भोजनच असते. जे जे मिळते तो देवाच प्रसादच आहे हे समजून घ्यावे असेच येथे सांगितले आहे.

अभंगाच्या ५व्या चरणाचा अर्थ:- अशापद्धतीने जो सर्व भोग भोगतांना रामाचे स्मरण करतो , सर्व कर्मे रामार्पण बुद्धिने जो करतो; त्याला त्याकेलेल्या कर्मांचे फळ बाधक होत नाही असे येथे सांगितले आहे.

एकूणच कर्मयोग जगण्याचे रहस्यच ह्या अभंगात जणू तुकाराम महाराजांनी सांगितले आहे. तसेच कर्मयोग व नामस्मरण भक्तिची सांगड ( संबंध) पण येथे स्पष्ट झाला आहे.

अभंगाचे २,व ६वे चरण हेच स्पष्ट करतात की जो असे जीवन जगतो त्याचे मानवी शरीरात जन्म घेण्याचे सार्थक होते व तो जीवन्मुक्तच होतो.

अभंगाची शिकवण :- येथे शिकवण स्पष्टच आहे की अभंगाप्रमाणे वर्तन ठेवा व आपल्या नरजन्माचे सार्थक करून घ्या.

Print this Article

 32nd  post for Abhangaविश्वाचा जनिता । म्हणे यशोदेसी माता  a week of Sant Tukarama.
blogaddress :http:// tukaramasteachings.blogsopt.com
Contact mail address is rgphadke@gmail.com


Abhanga 32 nd post:- Date 14th April 2013

विश्वाचा जनिता । म्हणे यशोदेसी माता ॥ १ ॥

ऐसा भक्ताचा अंकित । लागे तैसी लावी प्रीत ॥ २॥

निष्काम निराळा । गोपी लावियेल्या चाळा ॥ ३॥

तुका म्हणॆ आलें । रूप अव्यक्त चांगलें ॥ ४ ॥



Verbatim Meaning:-



Though the God is the creator of this Universe, He addresses Yashoda as His mother || 1 ||
He is thus ready to do anything for his disciple .|| 2||
Though he is unattached to anything, He loves the Gopis || 3||
Tuka says that (because of Bhakti) the Formless God has taken a Form || 4 ||

Background Information for understanding the Abhanga:-

We know that Lord Panduranga is the deity whom Tukarama Maharaj worshiped.
Actually Pandurang is another name of Lord SriKrishna. SriKrishna's avatar is the one and unique on avatar where the Lord knew from His birth time itself that He is the God. We have seen in our first post itself that the creator of our Universe is in fact Formless. Words can not describe Him.

Still below given Shloka from GeetaDhyaanam stotra describes the Lord appropriately.

वसुदेवसुतं देवं कंस चाणूर मर्दनम्‌ । देवकी परमानंदम्‌ कॄष्णं वंदे जगद्‌गुरुम्‌ ॥

This shloka (verse) says that The son of Vasudeva, who killed the Demons Kansa, ChaNura, gives Highest level of pleasure to Devaki. He ( SriKrisna) is the Teacher of the whole world. We salute Him.

He is called the teacher of the whole world because He gave us Sri Bhagavada Geeta.

Vedas are our Main source of Knowledge. This is the oldest literature in the world. The Upanishads summarize the teachings of Vedas. The Upanishads are called Vedanta ( End part of the Vedas) . Lord Sri Krishna has summarized the teachings of the Upanishads in the BhagvadGeeta. Geeta teaches us how to succeed in our Material as well as Spiritual life. Following it's teachings lead to Liberation. This is the reason He is called the teacher of the world.

Tukarama Maharaj has written this Abhanga in in order to Praise the Lord.

Meaning of the Abhanga:-

We have seen in the last posted Abhanga; that Tukaram Maharaj was a Liberated Seer. He was aware of the purpose of his birth. Being Liberated He knows that the Real Lord is Formless only. In fact He can not be described using any number of words. This is the reason the Vedas describe Him by saying “ Not this-Not this”.

However our Real God has taken the Human form of SriKruishna. The Lord who is Formless has taken this Human form in order to teach us how to live. He is so much indebted to his disciples that he took this Human form which is destroyed when death takes place. He has come to this lower level just because of His love for us.

That is why He calls Yashoda as His mother. He plays with The Gopis of Vrindavanam . Ysahoda worshiped Him by imagining Him to be Her child, while the Gopies looked  upon Him as their loving friend. These Gopis taught Uddhava the meaning of love in tthe Worship . Uddhava was a disciple who followed the path of Knowledge. Generally the people who follow this path become dry with respect issue of Human feelings of   Love, Grief etc. Gopis example taught Uddhava that worship with intense love is really wonderful. This is due to Lord did not visit Gokula after leaving it to kill Kansa. But the love of Gopies did not wane..

God is not attached with anything transient but He gets attached to the worship done with intense love is what we learn from this example addressed by Tukarama Maharaj in the abhanga. The 12th chapter of Bhagvadgeeta describes the meaning of Worship with Love .

Tukaram Maharaj says lastly in the Abhanga that the formless God assumed the form of Sri_Krishna due to His intense love for his such disciples. This is evident especially in the event of King Parikshitas getting life again after he was born a dead baby.

This is how Tukarama Maharaj has praised the God in this abhanga.



Teaching of this Abhanga :-

This abhanga teaches us that “ to read and understand the meaning of various events in  the life of Lord Krishna , will automatically generate the love that is necessary to worship Him. This worship of the Form will eventually lead to the worship of the Formless God “ The Parabrahman”.

ह्याच्या पुढे अभंगाचे स्पष्टीकरण मराठीमधे केलेले आहे.

विश्वाचा जनिता । म्हणे यशोदेसी माता ॥ १ ॥

ऐसा भक्ताचा अंकित । लागे तैसी लावी प्रीत ॥ २॥

निष्काम निराळा । गोपी लावियेल्या चाळा ॥ ३॥

तुका म्हणॆ आलें । रूप अव्यक्त चांगलें ॥ ४ ॥

अभंगाचा शब्दार्थ :-
भगवंत हा ह्या विश्वाचा निर्माता आहे, पण तो यशोदेला आई म्हणतो ॥ १ ॥
भक्ताने लावलेल्या प्रेमामुळे तो भक्ताचा अंकित होतो ॥ २॥
गोपींना त्याच्या प्रेमामुळे वेड लागले. पण तो स्वत: निष्काम व अलिप्तच आहे.॥ ३॥
तुका म्हणतो की त्या अव्यक्त भगवंतानेच सर्वांना आवडणारे रूप धारण केले आहे ॥ ४॥

अभंगाच्या मागची भूमिका :-

तुकारामांचे दैवत म्हणजे पांडुरंग हे आहे. पांडुरंग व श्रीकृष्ण हे वेगळे नाहीत. कृष्ण हा एक असा अवतार आहे ज्याला तो स्वत: कोण आहे हे जन्मापासूनच माहीत आहे. सर्व सृष्टीचा निर्माता म्हणजे भगवंत हा खरेतर अव्यक्तच आहे हे आपण पाहिलेच आहे.
गीता ध्यानस्तोत्रामधला एक श्लोक कृष्णाचे समर्पक वर्णन करतो. तो खालील प्रमाणे आहे.

वसुदेवसुतं देवं कंस चाणूर मर्दनम्‌ । देवकी परमानंदम्‌ कॄष्णं वंदे जगद्‌गुरुम्‌ ॥

अर्थ:- वसुदेवांचा पुत्र, ज्याने कंस , चाणूराचा वध केला, ज्याच्या मुळे देवकीला परमानंदाची प्राप्ती झाली ; अशा जगद्‌गुरु श्रीकॄष्णांना मी वंदन करतो,.
वेद हे आपले सर्वात पुरातन धर्मग्रंथ आहेत. त्यांचे सार वेदांतात येते. श्रीभगवद्‍गीतेमधे सर्व उपनिषदांचे सार येते. अर्थात मानवी जन्माचे सार्थक कसे करून घ्यावे हे गीता आपल्याला शिकवते. म्हणुन म्हणूनच श्रीकॄष्णांना जगद्‍गुरू म्हणतात. अर्जुनाद्वारे आपल्याला गीता सांगणारे भगवंत हे स्व ईच्छेने मानवी रूपामधे आले आहेत .त्यांचे चरीत्र अद्‍भूत आहे. भगवान श्रीकृष्ण हे पूर्णावतार आहेत.

अशा भगवंताची स्तुती करणारा हा अभंग आहे.

अभंगाच्या अर्थाचे स्पष्टीकरण :-

तुकाराम महाराज हे ज्ञानी भक्त होते. आपण ह्या जगामधे कां आलो आहोत ते सांगणारा त्यांचा एक अभंग मागे येऊन गेला. ज्ञानी भक्ताला हे माहीत असते की अव्यक्त परब्रह्मच खरा देव आहे. तो कसा आहे हे मोठ्मोठ्यांनाही कळत नाही. वेदांनीही " नेति नेति म्हणजे असा नाही असा नाही " असे म्हणुनच भगवंताचे वर्णन केले आहे.

ह्या अशा भगवंताचे एक वैशिष्ठ्य म्हणजे तो भक्तांच्या प्रेमाचा भुकेला असतो. भगवतानी यशोदेला भगवंतानी आई म्हटले आहे. ह्याचे कारण म्हणजे तिची अशीच भक्ती होतो. यशोदा भगवंताला आपले मूल म्हणूनच पहात होती. आईची थोरवी आपण सर्व जाणतोच. खरेतर भगवंताच्य़ा सर्व निर्मितीत यशोदेचे मानवी शरीर पण येते. ते त्याला ठाऊक पण आहे . तरीही भगवंत यशोदेला आई म्हणतो ह्यातच त्त्याचे भगवंतपण दिसून येते.

गोपींना हाच भगवंत सखा वाटत होता. त्याच्या रुपाचे दर्शन व्हावे म्हणून त्या तळमळत होत्या. उद्धवाला भगवंतावर प्रेम कसे करावे ते गोपीकडून शिकावे लागले. उद्धव हे ज्ञानी होते. पण त्यांना ही प्रेमभक्तीचे स्वरूप गोपींच्या भक्तीमुळे कळले. भगवंत निष्काम व अलिप्त असल्याने गोकुळ सोडल्यानंतर तेथे परत गेले नाहीत. परीक्षिताला जीवन देताना भगवंताने जी प्रतिज्ञा केली आहे त्यावरूनच त्याचे अद्वितियत्व सहज कळते. असो. भगवद्‍गीते मधे १२वा अध्याय भक्तीचे महत्व सांगतो.

भक्तीचे महत्व हेच आहे की असा हा निष्काम, अलिप्त देव ; त्याच्या अनन्य भक्तासाठी कांहीही करायला नेहमी आतुरलेला असतो.

तुकाराम महाराज म्हणतात की त्याने हे कृष्णाचे रूप भक्तांच्या प्रेमापोटीच धारण केले आहे .
अभंगाची शिकवण :- भक्तीचे असे महत्व आहे माणसाने त्यासाठी भगवंताचे चरीत्र प्रथम, समजून घ्यावे. चरीत्र समजले की भक्ती आपोआपच निर्माण होते. सगुण भगवंताची भक्ती पण शेवटी आपल्याला निर्गूण भगवंताचा साक्षात्कार करून देते.

Print this Article

Added 31st  post सेवितों हा रस वांटितो आणिकां ।for Abhanga a week of Sant Tukarama.
Date 9th April 2013
blogaddress :http:// tukaramasteachings.blogsopt.com
Contact mail address is rgphadke@gmail.com
अभंगाचे मराठीत स्पष्टीकरण  ईंग्रजी नंतर दिलेले आहे.

33 rd Abhanga date 9^th April 13

सेवितों हा रस वांटितो आणिकां । घ्यारे होऊं नका रानभरी ॥ १ ॥

विटेवरी ज्याची पाऊले समान । तोचि येक दाता दानशूर ॥ २॥

मनाचें संकल्प पाववील सिद्धी । जरी राहें बुद्धी याचें पाय़ी ॥ ३॥

तुका म्हणें मज धाडिलें निरोपा । मारग हा सोपा सुखरूप ॥ ४॥

Verbatim Meaning:-

God( Viththala ) who is standing on a small brick , is the only one really very munificent God.|| 2||

Concentrate your mind on His holy feet. He will give you all that your mind desires||3||

I am drinking the Nectar given by Him, and also distributing it to you all || 1||.

Tuka says that he has sent me here in order to tell this message to you all || 4||

Background Information:-

Tukarama's NirvaN( passing to Heavenly Abode) anniversary “ known as Tukarama Beej” was celebrated at Dehu ( the birthplace  of Tukarama Maharaj) on 29^th March 13 ; just a few days back.

This Abhanga has a special place since in this Abhanga Tukarama Maharaj has described the purpose of his taking birth .

We all know that his deity is Viththala , ( Lord Panduranga) at Pandharpur, Maharashtra. It is believed that the Lord came there to give Darshan to hid disciple by name Pundalika. Pundilaka worshiped the lord by seeing him in the form of his parents. Lord was so pleased that He came to meet Pundilaka. But Pundilika was busy attending his parents. Hence he threw one brick and requested the lord to stand and wait there. Lord lovingly waited for Pundilika to be free.

In short Lord wants only the love. We can see Him , love Him with any relationships.

Meaning of the Abhanga:-

Tukarama Maharaj says that the Lord (God) is very munificent. There is no limit for what he gives to his disciples.

What can be most precious gift to a man from God? The answer to this question is very simple. The3 gift of “liberation from the entanglement in cycle of birth-and death”

In the third stanza of the abhanga , Tukaram Maharaj says O'My fellow beings! Put all your attention to the Holy feet of the Lord. I assure you that He will fulfill all your desires.

This is the most easy path you can follow. It is not only very easy but also vewr comfortable to follow. Believe me. I have been sent to this earth by the Lord , only to spread this message here.

Teaching of the Abhanga:- One who desires liberation , should concentrate in remembering the Lord in all his actions,. This will definitely lead him to get the coveted goal of Liberation.

ह्या पुढे मराठीमधे अभंगाच्या अर्थाचे स्पष्टीकरण देत आहे.

सेवितों हा रस वांटितो आणिकां । घ्यारे होऊं नका रानभरी ॥ १ ॥

विटेवरी ज्याची पाऊले समान । तोचि येक दाता दानशूर ॥ २॥

मनाचें संकल्प पाववील सिद्धी । जरी राहें बुद्धी याचें पाय़ी ॥ ३॥

तुका म्हणें मज धाडिलें निरोपा । मारग हा सोपा सुखरूप ॥ ४॥

अभंगाचा शब्दार्थ :-

ज्याची समचरणें विटेवर आहेत असा विठ्ठल अत्यंत दानशूर आहे. ॥ २।\

त्याच्या पाय़ी जर मन ठेवले तर तो तुमचे सर्व संकल्प पूर्ण करेल ॥ ३॥

त्याने दिलेला हा (अंमृताचा ) रस मी चाखतो आहेच व सर्वांना वाटतॊ पण आहे ॥ १॥

तुका म्हणतो की (त्या विठ्ठलानेच) मला हा संदेश सर्वांना सांगण्यासाठी ह्या जगामधे धाडले   

आहे . त्याच्या पाय़ी मन ठेवणे हाच सोपा व सुखकर मार्ग आहे ॥ ४॥

अभंगामागची भूमिका ;-

गेल्या २९ मार्च तारखेलाच तुकाराम बीज झाली , महाराज  देहू येथे ह्याच दिवशी सदेह वैकुंठास गेले . बीजेच्या दिवशी देहूला मोठा सोहळा साजरा केला जातो.

ह्या अभंगाचे वैशिष्ठ्य़ म्हणजे येथे महाराजांनी आपण कां जन्म घेतला ते सांगितले आहे. म्हणुनच ह्या अभंगाचे वेगळेच महत्व आहे.

महाराजांचे दैवत विठ्ठल हेच आहे. पंधरपूरास विठोबाची मूर्ती एका विटेवर दोन्ही

चरण जोडून उभी अशी आहे. . भक्त पुंडलिकाने पुंडलिकाने आपल्या आईवडीलांमधे भगवंतास पाहिले व जेंव्हा भगवंत त्याला दर्शन देण्यास आले तेंव्हा .आईवडीलांच्या सेवेत मग्न असल्याने त्याने फेकलेल्या विटेवर उभे राहिले. अशी ह्या मागची आख्यायिका आहे. पुंडलिकाची समाधी म्हणजेच विठ्ठलमंदिराची पहिली पायरी आहे. पुंडलिकाने आपल्या आईवडीलांमधे भगवंतास पाहिले .

भगवंत हा असा भक्तांचा भुकेला आहे.

अभंगाचे अर्थ स्पष्टीकरण :-

महाराज म्हणतात की त्याचे दैवत विठ्ठल हा फार उदार व दानशूर आहे. सगळ्यांत उत्तम दान कोणते ह्या प्रश्नाचे उत्तर म्हणजे ज्याने सर्व विश्वावर सत्ता मिळते ते अर्थात मोक्षलक्ष्मीचे दान होय. हे दान भगवंत त्याच्या अनन्य भक्तालाच देतो.

तुकाराम महाराज ह्या अभंगाच्या तिसऱ्या चरणांत म्हणतात की लोकहॊ अश्या ह्या विठोबाच्या पाय़ी तुमचे मन स्थिर ठेवा . असे जर केलेत तर मी खात्रीपूर्वक सांगतो आहे की तुमचे सर्व मनोरथ ईच्छाआकांक्षा तो पूर्ण करेल.

कोठेही गेले तरी भगवंताच्या मूर्तीचे दर्शन कसे घ्यावे हे पण येथे स्पष्ट होते. सर्व प्रथम भगवंताच्या चरणांकडे दृष्टी लावावी व नंतर त्याच्या मुखाचे दर्शन घ्यावे हेच येथे सुचविलेले आहे. त्यामुळे आपण आपोआपच शरणागत होतो. असो.

पुढे स्वता:चेच उदाहरण देऊन , तुकाराम महाराज म्हणतात की हा अमृताचा रस मी चाखतोच आहे व तुम्हा सर्वांना वाटतो आहे. हा रस घ्या ह्याला नाही म्हणू नका. स्वता:च्या कल्याणाचा हाच एक अत्यंत सोपा व सुखकर मार्ग आहे. ह्या मार्गावर चालायला तुम्हाला कांहीही कष्ट पडणार नाहीत.

मला ह्याच कामा करीता पांडुरंगाने ह्या जगामधे पाठवलेले आहे.

अभंगाची शिकवण :-

सतत भगवंताची आठवण ठेवणे हेच मोक्षप्राप्तीसाठी सोपे साधन आहे. त्यासाठीच नामस्मरण , भगवंतच कर्ता करविता हे ध्यानी ठेवायला हवे.

Print this Article