Taatiche Abhang: Abhang 1

 

Taatiche Abhang

Abhang 1: ( long version)

संत जेणें व्हावें 

संत जेणें व्हावें ।

जग बोलणे साहावें ॥१॥

तरीच अंगी थोरपण ।

जया नाही अभिमान ॥२॥

थोरपण जेथे वसें ।

तेथे भूतदया असें ॥३॥ 

रागें भरावे कवणाशी ।

आपण ब्रम्ह सर्वदेशी ॥४॥

ऐशी समदृष्टी करा ।

ताटी उघडा ज्ञानेश्वरा ॥५॥

1. Being a saint implies being tolerant to all scrutiny and all sorts of criticism and harsh words from the world. 

2. Nobility comes from discarding the ego and any excess self importance.

3. Where there is true greatness there is great compassion for all beings. 

4. Knowing that we are the all pervading divinity,without any exclusion, who can we hold anger against or inflict our anger upon?

5. Attain to such equanimity and open the door Oh Dnyaaneshwara ! 

Discussion:

As mentioned in the introduction this abhang is often a subject of controversy whether it is original or added later by another author. I have elected to include it in the series because it makes logical sense if you consider the circumstances surrounding Muktabai’s sermon to Dnyaaneshwar.

It all began with someone’s unprovoked, undue and excessively abusive comments that caused anguish to the sensitive mind of Dnyaaneshwar mauli. Muktabai begins to address the issue from the root of the incident.

संत जेणें व्हावें ।

जग बोलणे साहावें ॥१॥

Dnyaaneshwar wasn’t the first person to be subjected to harsh words from someone nor was he going to be the last. Neither did he have any control to stop such hurtful comments from coming from any quarters in the future.

 Poignant lines from a popular song by well known lyricist Anand Bakshi are relevant here.

कुछ तो लोग कहेंगे लोगों का काम है केहना

छोडो बेकार की बातों में कहीं बीत ना जाए रैना

It is the way of the world that people will talk loosely about anyone or anything. Don’t waste precious time thinking about worthless blabber.

He further goes on to say:

कुछ रीत जगत की ऐसी है

हर एक सुबह की शाम हुई

Such is the way of this world that every morning culminates into night. 

What rises is destined to set. Nothing here is permanent.

तू कौन है? तेरा नाम है क्या?

सीता भी यहाँ बदनाम हुई

Who are you? What is your name? ( You are a nobody in this world. Much insignificant by any measure.) 

This is a world where Sita, a well known, highly virtuous and pure woman by all standards, was not spared from being faulted and being called names.

It’s not about you every time. Even the best of people are criticized. People being critical of others is as much a universal rule as is impermanence of things. 

फिर क्यों संसार की बातों से

भीग गए तेरे नैना?

When such is the situation where just about anyone can become a target of hate speech why are you letting the words of random people hurt you and make you cry? 

And if it hurt you at the first instance, why are you allowing the hurt to linger longer by thinking about it ? 

Most of the pettiness comes from unaddressed or unresolved emotional issues brewing within people. These include low self esteem, jealousy, insecurity, misplaced ideas of superiority, prejudice, personal agendas, malicious intent, residue from previous trauma or simply not knowing much about the other person. The primary fault lies in the person using hurtful language. It’s not about you. A wise person should not let such loose talk ruffle his/her feathers.

History reveals so many examples of poor treatment meted out to saints. There was Mhasoba in Dehu who harassed Tukaram Maharaj out of jealousy. A man famously spat on a freshly bathed Eknath Maharaj 108 times and each time Eknath Maharaj patiently went into the river to cleanse himself. Meerabai endured poison sent by her husband who grew jealous of her devotion to Krishna. Sant Chokha Mela could hardly get around without being subjected to humiliation and insults owing to his low caste. All these saints had to rise from these difficult tests of their patience and faith before they were recognized for their greatness. Had they waged daily battles with every person who spoke ill about them or to them, they would be no different from ordinary people. Instead they turned a blind eye or many times the proverbial other cheek, even going to the extent of showing compassion towards and enlightening their adversaries. These are signs of their personal strength, not weakness.

The saints have repeatedly cautioned those who follow in their footsteps against expectations of a smooth sailing in this world. 

जया अंगी मोठेपण, तया यातना कठीण

Jayaa angi mothepan 

Tayaa yaatanaa kathin 

A person of greatness must endure unbearable pain. 

Sant Tukaram says elsewhere: 

 “तुका म्हणे तोचि संत, सोशी जगाचे आघात “ 

He is a saint who tolerates the attacks coming from the people of the world.

Of course even if one is given all kinds of logical explanations about why not to get hurt by unkind words it is still not easy to avoid the hurt. That is because the ego in us is rather sensitive and often gets defensive. Muktabai goes further into the analysis of this reaction. She identifies that the hurt and anger are inevitably because of presence of ego. If this ego is discarded it will be easier to tolerate and move past untoward behavior. 

तरीच अंगी थोरपण ।

जया नाही अभिमान ॥२॥

Again discarding ego is easier said than done. But that is the distinguishing factor between the greats and the ordinary. In order to rise above the ordinary it is imperative to weaken the ego. With persistent mindful living one can identify and subdue the ego. 

थोरपण जेथे वसें ।

तेथे भूतदया असें ॥३॥ 

A subdued ego implies lowered self importance, which is not to be confused with lowered self worth. With careful consideration one can distinguish between the two. Arriving at a state where one is neither important nor not important does not contradict or hurt self worth.

When self importance no longer stands as an impediment there is a natural tendency for the heart to be filled with compassion and benevolence. Putting others first becomes second nature to noble people.

रागें भरावे कवणाशी ।

आपण ब्रम्ह सर्वदेशी ॥४॥

Let’s take an example of a grandparent meeting a rather misbehaved grandson after a long time.   Instead of lovingly hugging and kissing the grandparent if this kid were to turn away saying why have you come here to bug me, would the grandparent get angry with the child? They may feel sad and somewhat repulsed but unlikely to get angry. Why? Primary reason being that they identify the kid as their own kin. When it comes to your own, benevolence, compassion, affection are much stronger than with strangers. So anger gets pushed aside. Even if part of the mind may argue that the rude behavior calls for harsh response, the grandparent would counter with the thought that the child is young and doesn’t understand what he is saying. Thus their mind has every excuse for forgiveness instead of a reason for retaliation.

The same logic is here expanded by Muktabai on the premise of divine philosophy or Bramha Vidya. A basic tenet of this philosophy is that the individual soul in its original, unconditioned state is not different from the universal soul and hence present everywhere and in every person, thus bringing together all beings as part of one family. This concept is beautifully expressed by the phrase Vasudhaiva Kutumbakam or the single divine universal family. 

ऐशी समदृष्टी करा ।

ताटी उघडा ज्ञानेश्वरा ॥५॥

Just being a believer in this philosophy is however not going to be enough. It would be difficult to get angry at anyone we acknowledge as our family. And practically impossible when we learn to live in our divine, unconditioned state where another person is then not just family but really a version of ourselves. 

Thus the wise sister is reminding her brother of the spiritual truth which he completely believes in but has temporarily forgotten. She is imploring him to relinquish body consciousness and return to pure consciousness so he regains equanimity and sees every being as himself. 

 Open the door of your mind,oh wise one, to let the light of knowledge flood through and bring with it love for all beings. With this, let the darkness of ignorance disappear and all traces of grudge and anger be destroyed. 

Just as Shri Krishna could have wrapped the essence of the Bhagwad Gita in the second chapter, Muktabai could have easily summed up Bramha Vidya and qualities of a perfected saint in just this first abhang. An initiated and spiritually equipped mind like Dnyaaneshwar’s would hardly need any further pointers to return to his senses. Yet she continues to elaborate in subsequent verses. This is purely for the benefit of the uninitiated students seeking to get a better understanding of Bramha Vidya. 

Meaning of vocabulary used:

संत = saint

जेणें = by which means

व्हावें = can become 

जग = the world 

बोलणे = talk( implied to be tough talk)

साहावें = tolerate 

तरीच= only when

अंगी = within

थोरपण = nobility, greatness 

जया = for whom, in whom

नाही = none, no

अभिमान=false pride

थोरपण = greatness 

जेथे =where

वसें = resides

तेथे = there

भूतदया = compassion for all beings

असें = exists

रागें = anger

भरावे = thrust, inflict 

 कवणाशी= at whom

आपण = we

ब्रम्ह = Divine Principle 

सर्वदेशी = everywhere 

ऐशी = such

समदृष्टी = equanimity 

करा = do, enforce, establish 

ताटी = door 

उघडा = open

ज्ञानेश्वरा= Lord of Superior Knowledge or Wisdom

Qualities discussed:

Tolerance /Titiksha

Egoless/ Humility

Compassion/ kindness 

Anger control

Recognizing one’s pristine, unconditioned state

Realizing all beings as part of you

Equanimity, balanced view

Keeping the mind open

Those interested in additional discussion can continue reading beyond this point.

Relevant considerations:

An untoward comment triggered the incident in question. This can happen to us in varying degrees in day to day life. It highlights the necessity to remain prepared at all times for backhanded comments, resistance in day to day operations and unflattering treatments. It takes practice to maintain a balanced view (sama drishti) in the face of someone’s disapproving judgment, jealous rant or humiliating tirade. The underlying disapproval manifests in lack of cooperation and at times outright opposition to the work in hand.

A good exercise is becoming a witness to the barometer as it rises inside you. Allow it time and space to go back down before responding to any triggers. Count one to twenty or more before responding. Create a solid fortress of inner strength to withstand such aggression without reacting to or mirroring their aggression.

Anger has detrimental effects on one’s psyche as well as physical wellbeing. Both slow and fast anger are harmful. Hence mind must be actively trained to discard the habit of sudden severe anger outbursts and also to disallow any place for brewing or storing anger.

On the topic of ego, it is important to shed ideas of both personal greatness and smallness compared to someone else, as both tend to strengthen body consciousness(देह बुद्धी). Self and self worth are like sugar and sweetness. One cannot be separated from the other. Self without ego not only comes with self worth, it is also a basic platform that supports compassion and benevolence towards others. Self importance does just the opposite. 

Lack of self worth can serve as a breeding ground for negativity towards others. Hence one must have a clear understanding of the distinction between self worth and self importance. 

Sant jene vhave:( one who wants to be a saint or what makes a saint): While the poetess makes it clear at the beginning that the content of this poetry series is intended for those who wish to be in the footsteps of saints, it remains helpful even for those who hold no such ambition. A sincere study of the enumerated qualities in the entire series can help just about anyone to become a better person and navigate better through life.

Jag bolane sahaave: one must tolerate whatever the world says to you. Good, bad, ugly. Even words of praise should be received with a certain amount of thoughtfulness. Personal compliments must be taken with a pinch of salt because they reinforce body consciousness. In a way criticism may deserve a bit more attention as it may aid in correcting any existing fault. In comparison praise is entirely useless. It can prove an impediment to progress. Although sometimes it may be a byproduct of a job well done, even in that case it is a waste product and therefore best to be dumped than valued. 

Criticism is like bitter medicine, often provides a good cure. It may not be relishing to taste but for an earnest mind it evokes honest introspection.One must ask yourself:

Is there any truth in that bitter pill?

If yes, best to acknowledge, apologize, rectify and/or change as appropriate. More importantly, learn.

If no, simply move on. Be clear after you have ascertained that you did nothing wrong. 

Learn, clarify, move on! This should be the mantra after you hear criticism.

 Humility is essential to make the most out of criticism.

Hurtful words tend to affect the head strong and meek people differently. 

For those who have a stronger ego, the reaction may be “why should I take any nonsense from anyone?”

A legitimate doubt may arise in the mind “Will that become a habit for others to talk to me rudely, disrespectfully?”

One may question “How long should I tolerate hate speech ?” 

( The answer to this question from  Muktabai I would imagine is that if you are strong you would tolerate it for as long as it takes. If you are stronger you will tolerate it as long as it takes to influence a positive change in the other person.)

Meek people tend to be equally sensitive as the strong. The difference is that they remain more vulnerable to self harm from insults because they lack the strength to resist or respond, let alone retaliate. These people need to be counseled from time to time to stay strong. Wounds can heal with corrected thinking. They need to be taught to not nurse those wounds for too long waiting for time to heal. 

Ultimately each must learn to work with their sensitivities by themselves. An awake mind can avoid maladapting!

Reasoning is as important as the actual response to insults . There is a story about RamKrishna Paramhansa and one of his disciples that illustrates this point. This disciple narrated an incident where someone spoke ill of his Guru which made the disciple very upset. He had immediately taken offense and reacted with condemnation of the man. RamKrishna Paramhansa chided the disciple for the reaction. A second time when the incident repeated the disciple did not speak back to the person hurling insults. He returned and narrated the incident to the Guru anticipating commendation. This time the Guru said ”someone insulted your teacher and you tolerated the behavior? How could you?”

Both times he was faulted because both times his actions lacked a firm foundation of self awareness, self worth, self control and sound reason. RamKrishna Paramhansa was teaching him about developing internal equanimity and responding outwardly as may be necessary, without disturbing the internal equilibrium. 

In the study of the lives of saints it must be viewed with better understanding that their actions cannot be interpreted at face value like in ordinary people. Outward response may occasionally appear as being intolerant of another but inwardly they may have a message to convey to the person and hence the action is calculated while simultaneously maintaining self poise and without selfishness.

For ordinary people, the exhibition( or lack thereof) of tolerating insults and harassment often depends on gender, social hierarchy, stage of life, situation and such variables.

Those in situations of seniority by age or position ought to be considerate of younger people and subordinates. It is a good exercise to recall your level of (im)maturity at their age and stage. Those in lower positions by age or rank must acknowledge that those higher up did not get there without hardships or having to prove their abilities at every step. Their abilities are a product of the years spent to develop skills. Guarding respect for one another even when disapproving of some things is a sign of maturity. 

In this context it is relevant to mention that sometimes in close relationships such as parents, teachers and elders, they may resort to harsh words when they see young people do wrong over and over again. Rather than avoid conversation with these well wishers it would be in the best interest of the young generation to give a thought to the essence of the message rather than the outward appearance of it. 

Where saints are concerned, deep seated compassion for others brings understanding. They know very well that immaturity is a stage preceding maturity. This allows them to understand another person’s immaturity without contempt or judgment.

मात्रास्पर्शाः, तु, कौन्तेय, शीतोष्णसुखदुःखदाः,�आगमापायिनः, अनित्याः, तान्, तितिक्षस्व, भारत।।14।।

Matra sparshastu kaunteya shitoshna sukha dukkha daha

Aagamaapaahi anityaastamastitikshasva bhaarat 

Bhagwad Gita: Chapter 2: verse 14

While existing at level of body, intelligence or mind, the pain or pleasure from interaction with things and people is unavoidable. One must learn to bear it without complaining or being affected deep down. When we begin to complain that our life is hard it helps to remember the lives of people like Vinayak Damodar Savarkar who bore innumerable hardships with conviction for the greater good. It puts things in better perspective. 

Only at the level of pure consciousness there is anesthesia( conscious sedation) to both pleasure and pain. Until this top level is reached every person must learn to face the ill words and unpleasant treatment from the world. One cannot dodge these and make progress. Unwavering faith, conviction of purpose, genuine and deep seated compassion for all beings and right thinking are the tools one needs to climb the heights to perfection.

Rage bharave kavaNashi

AapaN Bramha sarva deshi 

रागें भरावे कवणाशी ।

आपण ब्रम्ह सर्वदेशी ॥४॥

In these lines, on one hand the poetess teaches the student in us to resist getting provoked, and to control our anger. 

Simultaneously she prompts us to affirm our identity as Bramha or the divine entity and also reminds us of our Omnipresence. The inference here is that we are ourselves present in the person who is provoking our anger. This realization is a powerful tool to diffuse the anger.

The second half of this couplet holds the essence of all spiritual endeavors, the very core concept of Bramha Vidya. One who grasps the truth of this line and experiences it, needs to look no further. He or she has arrived at the destination. It is proof that the poetess, even at that tender age, was a self realized person. The claim by scholars that she was an incarnation of Adi Shakti, the Primordial Energy is validated after careful study of her teachings and her life.

ऐशी समदृष्टी करा ।

This concept of achieving equanimity will later be compared again during the discussion in Abhang 5 in the context of the phrase इहपरलोकी सुखी !

ताटी उघडा ज्ञानेश्वरा ॥५॥

To be underlined after the entire analysis is the fact that there is a big gap between theory and practice. Unless this gap is filled, all the discussion is mere entertainment. 

What we must learn to do, is learnt by doing. 

After all sincere efforts one needs the grace of the Sadguru to remove ignorance. 

The last line is a prayer to our Divine Self, the Guru within, to reveal himself !