Taatiche Abhang : Abhang 2

 

Taatiche Abhang: Abhang 2

Shorter version

( The shorter versions are also shared on Facebook page Adhyatma Ani Itar by Madhavi Risbud)

योगी पावन मनाचा।साही अपराध जनाचा ॥१॥

विश्व रागें झाले वन्ही। संती सुखें व्हावें पाणी ॥२॥

शब्द शस्त्रं झालें क्लेश । संती मानावा उपदेश ॥३॥

विश्व पट ब्रह्म दोरा। ताटी उघडा ज्ञानेश्वरा ॥४॥

A yogi with a pure mind bears the wrong of others.

While the world rages akin to wildfires as a result of relentless desires and anger, a saint brings relief with his unperturbed and content demeanor, much like water which has a natural tendency to extinguish fires.

Hurtful words from people can be a cause for anguish. Yet a saintly person should take it as a valuable lesson.

The fabric of all creation is woven with the thread of Bramha or The Divine Truth.

Realize this and open the door O Dnyaaneshwara!

This abhang contains just four lines standing on the support of 28 words!  Yet infinite wisdom lies in them. Each word deserves some discussion for better understanding.

In the last abhang Muktabai used the word Sant to describe a saintly man. This word is derived from the root Sanskrit word Sat सत् meaning truth. Saint on the other hand takes it origin from Latin word sanctum which means holy or sacred. Although not directly connected with each other truth and sacred do find relevance in context of divinity or the divine. It is interesting to note that the word Sant was not used in Hindu spiritual literature until the thirteenth century. In fact Muktabai’s use of this term in Taatiche Abhang is perhaps the earliest known reference to it. In the Bhagwad Gita Shri Krishna uses the terms Dnyaani, Bhakt, Sthithapradnya and Karmayogi but not sant. If you analyze each term for the qualifications they represent you will realize they mean the same thing. The word Sant that came in use in later times is also synonymous with these older terms. 

Now in the abhang we are discussing in this section Muktabai uses a different word: Yogi. It is important to understand the word. 

Who is a yogi? 

One who has disciplined his body and senses. Who reins in his desires and pleasures. Who has perfect control over his speech and thoughts. Whose soul is in harmony with the universal soul. 

The term is however used very loosely. All the above descriptions may not apply to all yogis. There are yogis who have advanced knowledge and practice of control of breath, body and senses. But they are not necessarily in sync with the universal soul. They have not subdued their ego and not reined in their mind. They do not necessarily have compassion for others. Often their powers are accompanied by arrogance instead of humility. And these powers are used for self aggrandizement rather than social good.  If you read the life of Dnyaaneshwar there is a perfect example of such a yogi by the name of Chaangdev who later became a disciple of Muktabai. 

योगी पावन मनाचा।साही अपराध जनाचा ॥१॥

In the opening line of this abhanga Muktabai addresses Dnyaaneshwar as Yogi with additional qualification of paawan manaachaa, one with a pure mind. That sets him apart from the regular brand of yogis. If you read the biography of Dnyaaneshwar( and his siblings) there was no occasion when they displayed arrogance, cruelty, malice, dishonesty, greed, lust, and such other vices. They were inherently pure souls. Muktabai points out to Dnyaneshwar at a critical moment that you have not only acquired the competence of a yogi but you are also blessed with purity of mind. And therefore you are expected to rise above the shortcomings of others. To forgive them when they do wrong. To bear the injustice they mete out to you. 

विश्व रागें झाले वन्ही। संती सुखें व्हावें पाणी ॥२॥

Then she turns to point out the situation in the world. Undue expectations, endless desires, greed and lust often lead to mounting frustrations, growing resentment and brewing anger. The word raag राग denotes pleasures, desires for pleasurable things as well as anger arising when the desires are not fulfilled.  It is as if the world is raging with fire generated by the heat of disappointments and anger.

Under such circumstances a wise person must not become part of the problem. He ought to remain cool, unperturbed. His wisdom must be unshakable even under trying conditions. 

While likening anger to fire she has aptly contrasted it by comparing wisdom with water. Water has the inherent ability to extinguish a fire. 

So a cool, composed, inherently content and blissful saint can withstand the heat from an angry person or world, like water would combat fire. 

(Water has many more properties that one can get inspiration from. To read about this you may access the version shared on the blog. To keep this page from getting overwhelmed with extra content I have chosen to limit the discussion here.)

शब्द शस्त्रं झालें क्लेश । संती मानावा उपदेश ॥३॥

It is everyone’s experience how much anguish hurtful words can cause. Time and again people behave carelessly and use language that is offensive and causes pain on many levels. Such speech disrupts relationships and causes irreparable damage. 

While you don’t have any control over people’s thinking, emotions, way of using words and style of communication, you have every power to adjust your response to their behavior. 

Ordinary way is to react to other person’s words or actions. Depending on our own nature some of us may react with a tit-for-tat attitude, some may just ignore and move on or some may hold the hurt within us forever. Thus some may become secondary aggressors or some may take on a victim role. 

For people at a level of understanding higher than the ordinary there are other options. 

संती मानावा उपदेश !

This can be interpreted in two ways. 

Saints can take even hurtful criticism as a learning lesson. It may serve as an opportunity for introspection and self improvement. When we observe people behave wrongly it is a lesson in what not to do. 

Or other way to interpret is that when confronted with harsh words a wise person should take the support of the advice from saints. He should lean on the teachings of saints to retain his faith in goodness. 

विश्व पट ब्रह्म दोरा। ताटी उघडा ज्ञानेश्वरा ॥४॥

In just four words Muktabai has succinctly conveyed the essence of Bramha Vidya. Just like all earthenware is composed of clay or all gold ornaments are comprised of gold, irrespective of their shapes, sizes and function, similarly all creation is made from the divine consciousness.   

She refers to the universe as a curtain or fabric that is composed of individual threads which are Bramha or the divine principle. 

Ordinary people see the shapes and other qualities in things. For example when looking at pottery they see a bowl, plate, flask, flower vase    or tree planter. When looking at ornaments they recognize earrings, necklaces, bangles, rings, anklets etc. Their minds are basically like “consumers” in the world market of objects. 

The saints have reached a state of dispassion or detachment from objects. They see clay in all earthenware and gold in all ornaments. They see divinity in all creation. 

It is the same world in front of everyone. The difference is in the point of view. 

From the ordinary person’s level there is tendency to react to the view. To favor some things, avoid others. Want some things, disown others. Get pleasure from some things and discomfort from others. 

From the perspective of saints there is no active reaction. There is simultaneous distance from and acceptance of the world of objects. Just a vital state of being or awareness. This concept is difficult to understand without experiencing. Just like it is difficult to know what sugar tastes like without tasting. 

So Muktabai is reminding Dnyaaneshwar that a yogi like you mustn’t single out a person who behaves rudely from another who is nice to you.  You must see the underlying divinity in people, not their individual virtues and vices. 

Reset your point of view now and open the door dear brother. 

While it is difficult to pick one word out of this abhang to contemplate and meditate upon I will choose one line for this purpose:

विश्व पट ब्रह्म दोरा।

I implore the readers to try to adopt the attitude, doing the mental exercise of seeing all visible things as made out of divine material for one hour today and write down your experience in a journal. You can repeat this activity daily or once weekly if you think it makes a positive difference to your mental health. 

The elaborated version of this abhang will be shared in four parts on this blog but not on Facebook. Each part is dedicated to each line of the abhang. 

Meaning of vocabulary used:

Yogi=  A follower on the path of yoga. A man of self control.

Paawan= pure, pious, blessed

Manaachaa= of mind, at heart

Saahi= bears, tolerates, sustains, endures

Aparaadh= crime, atrocities, wrongdoing 

Janaacha = of the people, of others

Vishwa= universe 

Raage= anger, passion

Zaale= became, set

Vanhi= on fire

Santi = saints 

Sukhe= at peace, calm, happy

Vhaave = be, become

Paani = water

Shabd= word(s)

Shastra= weapons

Zaale= became, caused 

Klesh= problems, discomfort, troubles

Santi = saints

Maanaavaa= accept (as), consider as

Upadesh= advice, counsel 

Vishwa= universe 

Pat= fabric, cloth, screen

Brahma= Spiritual Truth/ Divine Reality/ Godhead

Dora= thread

Taati= door

Ughadaa= open

Dnyaaneshwaraa= O Dnyaaneshwar