Renunciation, dispassion as Brahman
Original Marathi from the Tukaram Gatha · About Sant Tukaram
मराठी मूळ
उदासीनाचा देह ब्रह्मरूप । नाहीं पुण्य पाप लागत त्या ॥1॥
अनुताप अंगीं अिग्नचिया ज्वाळा । नाहीं मृगजळा विझों येत ॥ध्रु.॥
दोष ऐशा नावें देहाचा आदर । विटलें अंतर अहंभावें॥2॥
तुका ह्मणे जाय नासोनियां खंती । तंव चि हे चित्तीं बद्धता ते ॥3॥
Tukaram Gatha (Marathi Wikisource)
English Translation
The body of one who is truly dispassionate becomes one with Brahman; neither merit nor sin clings to it. The fire of remorse blazes within; no mirage of illusion can extinguish it. What is called fault is merely attachment to the body; the inner self has grown disgusted with the ego. Says Tuka, only when this sorrow is fully destroyed does bondage of the mind truly cease.
We ask forgiveness for any inaccuracies in rendering Tukaram ji’s original Marathi.
In Plain Words
The body of one who is truly free of craving becomes one with Brahman. Neither merit nor sin clings to it. The fire of remorse blazes in the body. No mirage can put it out. What is called fault is only this: regard for the body. The inner self has grown sick of the ego. Tuka says: only when this sorrow is fully burned away does the mind's bondage truly end.
What it means
Tukaram defines real dispassion by its effect: the body of one who is genuinely free of craving becomes one with Brahman, so that neither good deeds nor bad ones can stick to it. He keeps the heat in the picture, a fire of remorse that no illusion can quench, because the burning itself is what purifies. Then he names the actual fault, which is not any particular act but simple attachment to the body, and he says the inner self has come to loathe the ego that feeds it. The last line is exacting: bondage does not end while any of this sorrow remains; only its complete burning frees the mind.
Renunciation
The case for letting go of worldly attachments and turning wholly to God.
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