Taatiche Abhang: A Biographical Perspective

 

Taatiche Abhang: A biographical perspective 

In the course of studying the Taatiche Abhang and reflecting over the verses it was inevitable to ponder upon the broader circumstances surrounding the poetess(Muktabai), her siblings and their lives. 

It is no secret that the four siblings were highly evolved beings who had come to earth with a purpose of uplifting ordinary people. When you observe their life closely you find that all of them tend to move back and forth on a slide that alternately moves between ordinary human behavior and model saintly behavior. They are prone to hurt, humiliation, doubt, dejection, anger, taking offense like all of us. Yet when one of them experiences such human vulnerabilities another sibling remains alert and steadied in divine traits and awakens the other. These alternating roles ought to be studied closely as they carry valuable insights for our individual spiritual journey.

It was the turn of the twelfth century, beginning of the thirteenth, when Vitthal pant married Rukminibai, then impulsively took sanyas( chose renunciation) leaving his wife to go on a pilgrimage. His Guru realized that it wasn’t an apt decision hence ordered Vitthalpant to return to shoulder the householder duties and care for his wife. Ironically that was the beginning of two contrasting chapters in history: a beautiful chapter in the spiritual awakening in Maharashtra and simultaneously a painful chapter in the life of Vitthalpant and his family. 

The social practices of the time were not liberal enough to accommodate the unconventional turn of events. Return from sanyas to grihasthashram ( renunciation to family life) was forbidden by the texts and hence not acceptable to the religious leadership. Vitthalpant was able to ignore the sanctions up to a certain point. But when his oldest son Nivrittinath approached the age for thread ceremony (munj sanskar) he needed approval from the priesthood. According to the existing religious law, not only was Vitthalpant himself guilty of extreme offense by reverting from sanyas ashram, the kids born after the alleged transgression would not be recognized as belonging to the Brahmin sect. They were invalids in the eyes of society. 

Vitthalpant was left with no choice but to negotiate with the lawmakers to get his kids accepted into the community. He submitted himself for any punishment if that would ease the future for the kids. The leaders, blinded by senseless laws, prescribed death penalty for Vitthalpant’s offenses, which he and his wife Rukminibai unhesitatingly accepted. 

Four young kids, who had until then led a near normal, sheltered and happy life with their loving and God fearing parents, became orphans overnight. Their paternal grandparents were already deceased and the maternal grandparents shunned them from fear of being ostracized by the society. They had only each other to lean upon. The older two became father and mother to the younger ones. Besides having no adult guardians, the kids now had other challenges before them. They had to find food for themselves and face innumerable insults and threats from a hostile society. It was a basic struggle for existence. 

In the face of all adversity these innocent kids relied on their inherent goodness and the devotional traits inherited from their family lineage and merits of previous lives. They never reacted with others in the manner that they were treated. They did not allow bitterness to enter their minds. To steadfastly hold on to one’s natural goodness despite repeated exposure to ugly behavior is perhaps the single most important virtue that sets them apart from ordinary people.

As they struggled daily with gathering food they also had before them the question regarding their future. Would they continue to live as outlaws forever? There wasn’t unanimous opinion on this issue amongst them. Nivrittinath and Sopandev felt that any approval from the priest leaders was unnecessary and impossible. They didn’t believe they stood any chance. Besides they considered it irrelevant because they were free to pursue their independent spiritual quests without such recognition. 

Dnyaaneshwar thought differently. He laid much importance on the stamp of approval from the religious authorities, keeping in mind their broader goals to awaken the masses towards spiritual enlightenment and social reform. If people were to accept their teachings it was important that they were viewed as being part of the community. Their word would carry weight if they were recognized as people who abided by the laws governing the society. Dnyaaneshwar believed firmly in the principle of loka-sangraha. The philosophy of unadulterated, unreserved and unselfish service that serves as a model behavior for other people. If the siblings disregarded the authority of the leaders many others would emulate this approach and it would lead to disruption of social law and order, creating major chaos. With his impassioned and intelligent argument he was able to convince his siblings to pursue the difficult task of acquiring legitimacy in the society. And so they did, first approaching the Brahmin leaders in Alandi who conveniently deferred the task to the leaders in Paithan. 

In Paithan the mighty orthodox elite went by the books. They were not ready to accept the plea of the young siblings. Here again Dnyaaneshwar was bold to argue his point that if the scriptures state that God exists equally in all creation, they ought to recognize God in the four of them. The interaction got so intense that he was challenged to prove that God exists in a buffalo. With his pure heart and yogic powers, Dnyaaneshwar could effortlessly elicit recitation of Vedic chants from a buffalo, to the utter disbelief of the priest chiefs. They surrendered their resistance to acknowledge the virtuous authority of Dnyaaneshwar and his siblings.

This was a big victory for the young kids but it did not serve to eliminate the hatred from sections of community in other places . When they returned from Paithan to Alandi the old resentful people there were not ready to accept them. One such incident was so hurtful that it broke Dnyaaneshwar and triggered him to retreat to his hut and lock himself inside. His mind was much too disturbed, provoking him to distance himself from the world. There was turmoil and anger about the unfair treatment that they had to endure despite never wishing or doing harm unto others. Perhaps the recent vindication at Paithan had created a small expectation for respect in the young yogi’s mind and being denied that caused him to get angry. 

On this occasion neither Nivrittinath nor Sopandev could pacify their brother. Here, the youngest of them all, the otherwise playful and pampered Muktabai, who was all of nine years old, gathered all her wits and love and began to make a plea to her aggrieved brother. What she told him in the form of 12 spontaneous short poems or abhang are collectively known as Taatiche Abhang. These jewels carry timeless wisdom for the seekers of Bramha Vidya( The highest knowledge of the universal truth). They also are the earliest recorded discourse laying down qualities of a saint. In a separate section I will discuss how these verses elucidate the means of maintaining mental health. Above and beyond all that, the Taatiche Abhang are a vital link to the understanding of the life and work of the siblings before and after this Taati episode. 

All important literary works of Dnyaaneshwar are post this awakening call from Muktabai.

Later during their stay in Alandi a yogi by the name of Chaangdev heard about the extraordinary virtues of these siblings and came to meet them.. He had some unusual yogic powers and made no pretense to show them off. He arrived on the outskirts of the town riding on a tiger. When the news of this reached their ears the four carefree siblings were sitting on a brick wall. Rather than inconvenience the great ascetic to come further Dnyaaneshwar drew upon his yogic powers and the entire wall upon which they sat moved towards the camp of Chaangdev. Riding a living wild animal obviously appeared less of a feat than transporting on an inanimate object like a frail brick wall. Needless to say Chaangdev’s arrogance over his own powers was shattered. 

The excitement of the moving wall was so great for the kid in Muktabai that thereafter she wanted to go around everywhere sitting on the wall. At that point Dnyaaneshwar chided her to highlight the responsibility for discretion regarding when to use one’s powers. Power must be used only when there is a legitimate reason and should never be abused or it will lead to a downfall.

If one pays attention to the episodes discussed so far, it will be noticed how flexible and fluid the relationship between the four siblings was. There was no rigid hierarchy amongst them based on age. The role of elder and wiser was interchangeable amongst them because they recognized divinity in each other and in others. Nivrittinath differed in opinion regarding seeking recognition from higher authorities but allowed a debate and conceded to the younger brother when he saw the wisdom in his rationale. Later Muktabai freely lectured Dnyaaneshwar, pointing out the fallacy in being upset with the world and retreating from it. Dnyaaneshwar did not dismiss her on the grounds that she was younger than him. 

On another occasion when Sant Namdev first met these siblings he had failed to bow to Nivrittinath and Dnyaaneshwar in recognition of their spiritual authority. Muktabai noticed it immediately and took offense to this irreverence and would not stay silent despite being advised as such by her older brothers. She was determined to make Namdev realize his folly. She put him through a test, appointing Sant Gora Kumbgar as the judge of spiritual ripeness. Namdev had failed the test at the time. She had her own mind and standards of ethics. 

She also tamed the ignorance and arrogance of the much senior Chaangdev and became his guru at the behest of her older brothers. In that era a female figure to gain the unique privilege of being a guru was no ordinary feat. Many verses of praise and adoration for Muktabai from her brothers as well as contemporary and later saints like Namdev, Eknath and Janabai are found in literature. 

Those who have read or are familiar with the Dnyaaneshwari would know the adoration and reverence Dnyaaneshwar had for Nivrittinath as his Guru. The extreme love and surrender to the Guru is seen overflowing throughout the text. 

All through life the siblings remained tightly connected to each other with bonds of love. Love between brothers and love between a sister and her brothers can be a matter of inspiration from their relationship.

Namdev and other contemporary saints have documented in their writings the sadness that engulfed Nivrittinath, Sopandev and Muktabai after Dnyaaneshwar Mauli took sanjeevan samadhi. They perhaps couldn’t grieve openly like ordinary people because the world looked up to them as highly evolved and enlightened souls. Nevertheless they very much owned up their human dimensions at every turn. Their tale was very much inclusive of suffering, hurt, humiliation, frustration, anger, redemption, sibling love, respect, and grief amongst other emotions. The difference was that they did not allow these emotions to cloud their thinking too long.

ऐसा नटनाटय खेळ ।

स्थिर नाही एकवेळ II

When the human identity emerged and threatened to sway them in their path another sibling would be alert at a divine level and awaken them to their true self. 

This went on for their entire lives. Right till the end when there was only Muktabai and Nivrittinath left behind. Sopandev had taken samadhi at Saswad soon after Dnyaaneshwar. Muktabai was missing both her brothers. She had a conversation with Nivrittinath and they both knew it was time. First she disappeared with a strike of lightning. Having witnessed the departures and dissolution of all his younger siblings into the vast ocean of divinity, Nivrittinath, their enlightened Guru was free to bid farewell to the physical realm and follow them to the final abode. 

Their writings will suffice for generations of scholars and ordinary people alike to study theoretically how an ideal life must be lived and to understand the path to enlightenment. But greater lessons can be learnt with a closer look at their life. For an earnest devotee or spiritual seeker, the life of these young siblings provides invaluable insights into the inevitability, intensity and innumerable incidents of hardships as well as the workings of the mind in the face of these ground realities. It allows a realistic view of the existence of human nature in each of us, the challenges it poses while interacting with the outside world, the coexistence of the divine principle within us and the importance of satsang and guru (enlightened company) to make sure that the direction of our journey remains towards the higher goal. Many details of virtues and qualifications can be studied in the Taatiche Abhang as well as various other texts. But the immediate and practical experiences can only be known by attentively studying the life of such divine beings. Hence biographies are just as important as their literary legacies.