Abhanga 2774
Dharōnī donhī rūpe — holding both forms; pāḷaṇē samhāra — preservation and samhāra (destruction); karī kōpa Rudra — Rudra does kōpa (anger); dayāḷa Viṣṇu — Viṣṇu is dayāḷa (compassionate).
The verse
धरोनि दोन्ही रूपें पाळणें संहार । करी कोप रुद्र दयाळ विष्णु ॥१॥
जटाजूट एका मुगुट माथां शिरीं । कमळापति गौरीहर एक ॥ध्रु.॥
भस्मउद्धळण लक्ष्मीचा भोग । शंकर श्रीरंग उभयरूपीं ॥२॥
वैजयंती माळा वासुगीचा हार । लेणें अळंकार हरिहरा ॥३॥
कपाळ झोळी एका स्मशानींचा वास । एक जगन्निवास विश्वंभर ॥४॥
तुका म्हणे मज उभयरूपीं एक । सारोनि संकल्प शरण आलों ॥५॥
Literal translation
Dharōnī donhī rūpe — holding both forms; pāḷaṇē samhāra — preservation and samhāra (destruction); karī kōpa Rudra — Rudra does kōpa (anger); dayāḷa Viṣṇu — Viṣṇu is dayāḷa (compassionate). Jaṭā-jūṭa ekā mukuṭa māthām śirīm — the matted-locks of one, crown on the head of (the other); Kamaḷāpati-Gaurīhara eka — Kamaḷāpati (Lakṣmī's-Lord, i.e., Viṣṇu) and Gaurīhara (Gaurī's-Lord, i.e., Śiva) — one. Bhasma-uddhaḷaṇa Lakṣmīñcā bhōga — ash-anointing and Lakṣmī's bhōga (enjoyment-share); Śankara Śrīranga ubhaya-rūpīm — Śankara and Śrīranga in both forms. Vaijayantī-māḷā vāsugīñcā hāra — Vaijayantī-garland (of Viṣṇu) and Vāsuki-snake-garland (of Śiva); leṇē aḷankāra Hari-Harā — (these are) the ornaments and decorations of Hari-Hara. Kapāḷa-jhōḷī ekā smaśānīñcā vāsa — the kapāḷa-jhōḷī (skull-begging-bowl) of one, and the cremation-ground residence; ek jagan-nivāsa Viśvambhara — the other is jagan-nivāsa Viśvambhara (world-residence, all-sustaining). Tukā says: uभaya-rūpī ēka — (I see) one in both forms; sārōnī samkalpa śaraṇa ālōm — discarding samkalpa (I-prefer-this-form mental-positing), I have come for refuge.
What it means
A canonical 5-verse Hari-Hara identity-statement. The structure pairs the opposite-attributes of Śiva (Rudra/Śankara) and Viṣṇu (Hari/Śrīranga) and declares them one-in-both-forms.
The four pairs: 1. Preservation-and-destruction — both Lord's functions; Rudra-does-anger; Viṣṇu-is-dayāḷa 2. Matted-locks vs crown — jaṭā-jūṭa (Śiva) vs mukuṭa (Viṣṇu); Kamaḷāpati-and-Gaurīhara are one 3. Bhasma-ash-anointing vs Lakṣmī-bhoga — Śiva's ascetic-mark vs Viṣṇu's affluent-enjoyment; Śankara and Śrīranga in both-forms 4. Vaijayantī-garland vs Vāsuki-snake-garland — Viṣṇu's flower-garland vs Śiva's snake-garland; these are the ornaments of Hari-Hara 5. Kapāla-jhōḷī + cremation-ground (Śiva's hostile-aspect) vs jagan-nivāsa Viśvambhara (Viṣṇu's universal-residence) — one
The close: Tukā mhaṇē — ubhaya-rūpīm eka — sārōnī samkalpa śaraṇa ālōm — Tukā: one-in-both-forms; discarding samkalpa, I have come for refuge. The Vārkarī-Vaiṣṇava position toward Śaiva-Vaiṣṇava sectarian-division: I see one in both forms; I have discarded the samkalpa (mental-positing of preference) and come for refuge. The samkalpa is the I-prefer-this-form-over-that-form mental-position; abandoning it is the one-in-both refuge.
This is among the canonical Hari-Hara abheda (non-difference) statements in Marathi-bhakti.
For someone today
A useful Hari-Hara identity-statement for those who feel pulled between sectarian-options. The two forms hold preservation-and-destruction together; Rudra-anger and Viṣṇu-compassion; matted-locks and crown; ash-anointing and Lakṣmī-enjoyment; flower-garland and snake-garland; cremation-residence and world-residence — these are the ornaments-of-Hari-Hara. One in both forms — discarding samkalpa, I have come for refuge. The discipline: recognize the One in both attribute-pairs; abandon the samkalpa that prefers one over the other. The bhakti-route bypasses the sectarian-question by recognizing-the-One-in-the-pair.
Where this applies
- The canonical Hari-Hara identity-statement
- Recognizing the both-forms-one-essence refuge
- Discarding samkalpa-of-preference between sectarian-options
- The attribute-pair-list: preservation/destruction, kōpa/dayā, matted/crown, ash/Lakṣmī, snake/flower, cremation-residence/world-residence