Abhanga 354

This abhang names the non-dual frame in the persecution-context:

The verse

Literal translation

What it means

A non-dual Vaiṣṇava-Vedānta + Mambaji-Gosavi-context abhang. The colophon मंबाजी गोसावी यांनीं स्वामीस पीडा केली — Mambaji Gosavi tortured the master — situates this in the Mambaji Gosavi persecution of Tukaram (a famous biographical episode where the rival Gosavi physically and verbally abused Tukaram). The next abhangs (355, 356) are the direct-response within this episode. Five claims:

1. देव आड जाला — तो भोगिता मी उगला — deva became the āḍa — He is the enjoyer; I am silent. Āḍa — the one-who-stands-between, the shield, the obstructor. In the persecution-context: deva became the shield — He is the one bearing it; I am silent (the bhakta is freed from carrying). All śiṇa of śubha-aśubha (good-and-bad) is removed — the bhakta no longer feels the strain of duality.

2. जीवशिवाचें भातुकें — केलें क्रीडाया कौतुकें — कैचीं येथें लोकें — हा आभास अनित्य — the jīva-śiva-bhātukē was made for play in kautuka — whence here are people — this is anitya-ābhāsa. The non-dual claim: jīva and śiva — were made as bhātukē (toys / dolls) for play; whence here are people — this is anitya-ābhāsa (impermanent-appearance). The people-as-real-and-separate is illusion.

3. विष्णुमय खरें जग — येथें लागतसे लाग — वांटिले विभाग — वर्णधर्म हा खेळ तयाचा — Viṣṇu-maya truly the jaga — here lāga is set — divided portions — varṇa-dharma is His khēḷa. The Vaiṣṇava-non-dual frame: the jaga is Viṣṇu-maya in truth; the marks (lāga) and the varṇa-dharma divisions are His khēḷa (play). The caste-divisions are deva's play, not eternal-essence. (Compare 337 yāti-kuḷa apramāṇa; same anti-essential-caste move, here in non-dual register.)

4. अवघी एकाची च वीण — तेथें कैचें भिन्नाभिन्न — वेदपुरुष नारायण — तेणें केला निवाडा — all is one's vīṇa — where is bhinna-abhinna there — Veda-puruṣa Nārāyaṇa made the nivāḍā. All is one's vīṇa (loom); where is bhinna-abhinna (different-not-different)? The Veda-puruṣa Nārāyaṇa made the nivāḍā (decree). The non-dual nivāḍā is by Nārāyaṇa.

5. प्रसादाचा रस — तुका लाधला सौरस — पायापाशीं वास — निकट नव्हे निराळा — prasāda-rasa — Tuka obtained saurasa — vāsa at feet — near — not separate. Tuka obtained the savory prasāda-rasa; vāsa (residence) at the feet — is near, not separate. The closing-claim of proximity: not nirāḷā (separate); near.

[T]

For someone today

This abhang names the non-dual frame in the persecution-context:

1. Let deva be the āḍa*; you stay silent. Dēva āḍa jālā — tō bhōgitā mī ugalā. When attack comes, let deva be the shield; you stay silent and not-the-enjoyer-of-the-event. (This is Tukaram's stance toward Mambaji Gosavi's persecution: I don't react; the deva absorbs*.)

2. Śiṇa of śubha-aśubha is removable. When deva is the āḍa, the duality-strain is removed. Don't carry the dvandva-strain when deva is bearing it*.

3. The world is Viṣṇu-maya; varṇa-dharma is His khēḷa*. Viṣṇu-maya kharē jaga — varṇa-dharma hā khēḷa tayācā. The non-dual-Vaiṣṇava frame: the world is in-truth Viṣṇu-maya; the divisions are His play, not eternal-essence. (Especially relevant in the persecution-context: Mambaji's attacks via varṇa-dharma authority lose their force when varṇa-dharma is recognized as deva's khēḷa*.)

4. All is one vīṇa — bhinna-abhinna* is not real there. Avaghī ēkācī ca vīṇa — tēthē kaicē bhinna-abhinna. The differences are non-real in the deeper-frame. The persecutor and the persecuted are both threads in one's vīṇa*.

5. Vāsa at the feet — near, not separate. Pāyā-pāśīm vāsa nikaṭa nahvē nirāḷā. The bhakta's residence is at the feet — near, not separate. The intimacy-claim within the non-dual frame.

For today: when persecution / attack comes, let deva be the āḍa; you stay silent; don't carry the śubha-aśubha śiṇa when deva is bearing it; recognize the world as Viṣṇu-maya; the divisions are deva's khēḷa; all is one's vīṇa — bhinna-abhinna is not real there; vāsa at the feet — near, not separate.

This abhang is the deepest-non-dual register in the Mambaji Gosavi persecution cluster: the bhakta does not fight back; the deva absorbs; the divisions are unmasked as deva's khēḷa. (Companion: 355 unshakable resolve; 356 rescued from krodha-hands.)

मराठी: ही ओवी non-dual frame in the persecution-context नाव सांगते:

1. Deva ला āḍa* होऊ द्या; तुम्ही silent राहा. देव आड जाला — तो भोगिता मी उगला. Attack आला — deva shield होऊ द्या; तुम्ही silent — event चे enjoyer नाही. (हे Tukaram च Mambaji Gosavi च्या persecution कडे stance: मी react करत नाही; deva absorb करतो*.)

2. Śubha-aśubha ची śiṇa removable. Deva āḍa असेल — duality-strain removed. Deva carry करत असताना dvandva-strain carry करू नका.

3. Jaga Viṣṇu-maya; varṇa-dharma त्याचा khēḷa*. विष्णुमय खरें जग — वर्णधर्म हा खेळ तयाचा. Non-dual-Vaiṣṇava frame: jaga in-truth Viṣṇu-maya; divisions त्याचा play, eternal-essence नाही. (Persecution-context साठी relevant: Mambaji च्या varṇa-dharma authority द्वारे attacks force गमावतात जेव्हा varṇa-dharma deva चा khēḷa म्हणून ओळखलं*.)

4. सर्व एकाची vīṇa — bhinna-abhinna* तिथे real नाही. अवघी एकाची च वीण — तेथें कैचें भिन्नाभिन्न. Differences deeper-frame मध्ये non-real. Persecutor-persecuted दोन्ही एकाच्या vīṇa चे threads*.

5. पायाजवळ vāsa — near, separate नाही. पायापाशीं वास निकट नव्हे निराळा. Bhakta चं residence feet जवळ — near, separate नाही. Non-dual frame मध्ये intimacy-claim.

आज: Persecution / attack आलं — deva ला āḍa होऊ द्या; silent राहा; Deva carry करतो — śubha-aśubha śiṇa carry करू नका; Jaga Viṣṇu-maya; divisions deva चा khēḷa ओळखा; सर्व एकाची vīṇa — bhinna-abhinna real नाही; पायाजवळ vāsa — near, separate नाही.

ही ओवी Mambaji Gosavi persecution cluster मधली deepest-non-dual register: bhakta fight-back करत नाही; deva absorb करतो; divisions deva चा khēḷa म्हणून unmasked. (Companion: 355 unshakable resolve; 356 krodha-hands मधून rescue.)

Where this applies

• Deva as āḍa during attack. Silent-enjoyer-frame.
• Viṣṇu-maya world; varṇa-dharma as khēḷa. Non-dual unmasking.
• All one vīṇa — bhinna-abhinna not real. Non-dual frame.
• Vāsa at feet — near, not separate. Intimacy-within-non-duality.

Related verses

• Abhanga 4532
• Abhanga 898 — This abhang names the kalī-yuga-lament register:
• Abhanga 4555
• Abhanga 4273