With my dearest Baba’s inspiration and grace, I’ve long wished to share these verses ever since I first heard them.  They have stayed with me since. Yet for months I could not find a complete translation anywhere, not in books, not online, not even in the archives or recordings of the Vārkarī tradition. I am not a native Marathi speaker, and I ask forgiveness for any inaccuracies that may remain. This work is offered in deep reverence to the saints, to Muktabai, and to Sant Jñāneśwar, whose non-dual vision and boundless compassion transcend language and era.

The Tāṭīche Abhaṅg, “Abhangs of the Door” carry an extraordinary blend of Advaitic insight, Nath yogic symbolism, and the unfiltered human tenderness of a sister calling her brother back from seclusion.  I believe this wisdom deserves to live more visibly on the internet, not merely as devotional poetry, but as a map of consciousness, an anatomy of humility, and a timeless dialogue between silence and love.

What follows is my most faithful rendering (sorry for any discrepancies again, suggestions are welcome) a bridge between languages, not a replacement for the original sound of the saints.

Introduction:

In the late thirteenth century, in the small Maharashtrian village of Alandi, a remarkable cluster of sibling-saints emerged from the ashes of social exile.  Nivr̥ttināth, Jñāneśwar, Sopan, and Muktabai, the four children of Vitthalpant and Rukminibai Kulkarni, were born into a family torn between monastic vows and worldly duty.  Their father, a renunciate who had broken his ascetic vows to return home, was cast out by orthodox society.  Both parents eventually renounced the world again, leaving the children orphans, ostracised, and yet destined to become the living nucleus of the Vārkarī bhakti and Nāth yoga traditions.

By adolescence, Jñāneśwar had composed the Jñāneśwarī (a Marathi commentary on the Bhagavad Gītā) and the Amr̥tānubhava, texts that integrated Advaita Vedānta, Tantric Yoga, and devotional mysticism.  Yet the brilliance that illuminated others also burnt him inwardly.  Wounded by the arrogance of religious authorities and by the constant experience of rejection, the young saint turned inward, withdrawing into silence and seclusion, shutting himself inside his hut in Alandi.

It is to this moment of retreat and despair that Muktabai’s “Tāṭīche Abhaṅg” (Abhangs of the Door) belong. The tāṭī, literally “door” or “screen”, was the wooden barrier behind which Jñāneśwar had locked himself; it is also the symbolic threshold between self and world, transcendence and embodiment, samādhi and compassion. Standing outside that door, Muktabai sang.

Her abhaṅgs are at once a plea of love, a theological corrective, and a psychological intervention.  She calls to her brother not only as sibling to sibling but as Śakti to Śiva, urging him to reopen the gate of consciousness that isolates realization from relationship. “Open the door, O Jñāneśwar,” she sings, invoking him both as person and as principle, Jñāna Īśvara, the Lord of Knowledge who must return to animate the world.

Each verse is a mirror of spiritual integrity.  She exposes false renunciation (“He who wears saffron outwardly but is ruled by desire within”), describes the marks of true saintliness (“Compassion and forgiveness are his limbs”), and reveals the core of non-dual realization (“Where can anger arise when all is oneself?”).  Her refrain, ताटी उघडा ज्ञानेश्वरा, is not sentimental devotion but a method of awakening, the call for awareness to flow again through the channels of life.

Read psychologically, the poems enact the integration of transcendence with relational maturity; read philosophically, they articulate embodied Advaita, wisdom that refuses escapism; read devotionally, they are the voice of Bhakti restoring Jñāna to compassion.

In their union, Muktabai and Jñāneśwar prefigure the archetype of Shakti and Shiva, of wisdom balanced by love. The sister’s voice becomes the soul’s voice to its own higher self: “Do not close the heart in cold enlightenment. The world is your own cloth woven of Brahman, open the door.”

Tatiche Abhaṅg – The Song of the Door – Sant Muktabai

1

योगी पावन मनाचा । साहे अपराध जनाचा ।।१।।

Yogī pāvana manācā, sāhe aparādha janācā. ||1||

The yogi has a pure mind; he endures the offences of the people. ||1||

विश्वरागे झाले वन्ही । संती सुखे व्हावे पाणी ।।धृ।।

Viśvarāge jāle vahnī, santī sukhe vhāve pāṇī. ||Dhru.||

When attachment to the world becomes a fire, the saint becomes water to soothe. ||Refrain||

शब्द शस्त्रे झाली क्लेश । संती मानवा उपदेश ।।३।।

Śabda śastre jālī kleśa, santī mānavā upadeśa. ||3||

When words turn into weaponry and cause pain, the saint turns them into instruction for humankind. ||3||

विश्वपट ब्रम्हा दोरा । तटी उघडा ज्ञानेश्वरा ।।४।।

Viśvapaṭ brahmā dorā, tāṭī ughaḍā Jñāneśvarā. ||4||

The world is a cloth, and Brahman is the thread through it—open the door, O Jñāneśwar! ||4||

2

वरी भगवा झाला नामे । अंतरी वश केला कामे ।।१।।

Varī bhagavā jhālā nāme, antarī vaśa kelā kāme. ||1||

Outwardly he wears “saffron” merely in name, but inwardly desires have subjugated him. ||1||

त्याला म्हणू नाये साधू । जगी विटंबणा बाधू ।।२।।

Tyālā mhaṇū nāye sādhū, jagī viṭambaṇā bādhū. ||2||

Call him not a saint; such a one brings disgrace upon the world. ||2||

आपणा आपण शोधूणी घ्यावे । विवेक नांदे त्याच्या सवे ।।३।।

Āpaṇā āpaṇ śodhuṇī ghyāve, viveka nānde tyāchyā save. ||3||

One must search within oneself and discern truth; let discrimination (viveka) be one’s constant companion. ||3||

आशा दंभ अवघे आवरा । ताटी उघडा ज्ञानेश्वरा ।।४।।

Āśā dambha avaghe āvarā, tāṭī ughaḍā Jñāneśvarā. ||4||

Restrain all expectation and pride; open the door, O Jñāneśwar! ||4||

3

संत तोचौ जाणा जगी । दया क्षमा ज्याचे अंगी ।।१।।

Santa tocho jāṇā jagī, dayā-kṣamā jyāche aṅgī. ||1||

Know only him as a saint in this world, the one who embodies compassion and forgiveness. ||1||

लोभ अहंता नये मना । जगी विरक्त तोचि जाणा ।।२।।

Lobha ahaṃtā naye manā, jagī virakta tochi jāṇā. ||2||

He whose mind is untouched by greed or ego, know him as truly detached in this world. ||2||

इह परलोकि सुखी । शुद्ध ज्ञान ज्याचे मुखी ।।३।।

Iha paralokī sukhī, śuddha jñāna jyāche mukhī. ||3||

He is joyful in this world and the next, whose speech flows with only pure knowledge. ||3||

मिथ्या कल्पना मागे सारा । ताटी उघडा ज्ञानेश्वरा ।।४।।

Mithyā kalpanā māge sārā, tāṭī ughaḍā Jñāneśvarā. ||4||

Let all false imaginings fall away—open the door, O Jñāneśwar! ||4||

4

एक अपण साधू झाले । येर कोण वाया गेले ।।१।।

Eka apaṇ sādhū jhāle, yera koṇ vāyā gele. ||1||

When one attains sainthood, who else can be said to have been lost in vain? ||1||

उठे विकार ब्रम्ही मुळ । अवघे मायेचे गाबाळ ।।धृ।।

Uṭhe vikāra brahmī muḷa, avaghe māyeche gābāḷa. ||Dhru.||

Even the rise of the passions has Brahman as its root, all that froth is Māyā’s play. ||Refrain||

माया समुळ नुरे जेव्हा । विश्व ब्रम्ह होईल तेव्हा ।।३।।

Māyā samuḷa nure jevhā, viśva brahma hoīla tevā. ||3||

When Māyā is uprooted entirely, the world is seen as Brahman. ||3||

ऎसा उमज अदि अंती । मग सुखी व्हावे संती ।।४।।

Esā umaja ādi aṃtī, maga sukhī vhāve santī. ||4||

He who realises this from beginning to end, such a saint becomes bliss itself. ||4||

काम क्रोध मागे सारा । ताटी उघडा ज्ञानेश्वरा ।।५।।

Kāma krodha māge sārā, tāṭī ughaḍā Jñāneśvarā. ||5||

Let lust and anger be left behind—open the door, O Jñāneśwar! ||5||

5

ब्रम्ह जैसे तैश्या परी । आम्हा वडील भुते सारी ।।१।।

Brahma jaise taishā parī, āmhā vaḍīla bhute sārī. ||1||

As Brahman is the same in all, so all beings are our elders (to be revered) – divine ancestors. ||1||

हात आपुला आपणा लागे । त्याचा खेद करू नये ।।धृ।।

Hāta āpūlā āpaṇā lāge, tyāchā kheda karū naye. ||Dhru.||

If one’s own hand strikes oneself, one should not take offence. ||Refrain||

जीभ दातांनि चाविली । कोणे बत्तीसी ताडिली ।।३।।

Jībha dātāni chāvīlī, koṇe battīsī tāḍilī. ||3||

When the teeth bite the tongue, do the thirty-two punish it? ||3||

थोर दुखावले मन । पुढे उदंड शहाणे ।।४।।

Thor duḳhāvale mana, puḍhe udaṇḍa shahāṇe. ||4||

Even when the great are wounded in heart, thereafter they emerge wiser still. ||4||

चणे खावे लोखंडाचे । मग ब्रम्हपदी नाचे ।।५।।

Chaṇe khāve lohāṇḍāche, maga brahmapadī nāche. ||5||

He who can chew iron as if chickpeas, then he dances in the state of Brahman. ||5||

मन मारूनी उनमन करा । ताटी उघडा ज्ञानेश्वरा ।।६।।

Mana mārūnī unmana karā, tāṭī ughaḍā Jñāneśvarā. ||6||

Slay the mind and enter unmanā, the Nath state “beyond-mind”; open the door, O Jñāneśwar! ||6||

6

सुख सागर आपण व्हावे । जग बोधे निववावे ।।१।।

Sukha sāgara āpaṇ vhāve, jaga bodhe nivavāve. ||1||

Become yourself the ocean of bliss; extinguish the world’s ignorance by awakening. ||1||

बोधा करू नये अंतर । साधु नाही आपपर ।।धृ।।

Bodhā karū naye antara, sādhū nāhī āpapara. ||Dhru.||

Let there be no division within knowing; for the saint there is no “self” and “other.” ||Refrain||

नीव वीवासी पै द्यावा । मग करू नयै अंतर देवा ।।३।।

Nīva vīvāsī pai dyāvā, maga karū nayai antara devā. ||3||

Lay the ground firm in this truth; then, O Lord, let there be no separation. ||3||

तरणोपाय चित्री धरा । ताटी उघडा ज्ञानेश्वरा ।।४।।

Taraṇopāya chitri dharā, tāṭī ughaḍā Jñāneśvarā. ||4||

Hold the image of liberation firmly in your heart; open the door, O Jñāneśwar! ||4||

7

अहो क्रोध यावे कोठे । अवघे आपण निघोठे ।।१।।

Aho krodha yāve koṭhe, avaghe āpaṇ nighoṭhe. ||1||

Where can anger arise, when entirely all is oneself? ||1||

ऎसे कळले उत्तम । जन तेची जनार्दन ।।धृ।।

Ese kaḷale uttama, jana techī Janārdana. ||Dhru.||

He who truly knows thus—people themselves are Janārdana, God. ||Refrain||

ब्रीद बांधिले चरणी । नये दाविता करणी ।।३।।

Brīda bāndhile charaṇī, naye dāvitā karaṇī. ||3||

Bind your vow at the Lord’s feet; do not display your deeds. ||3||

वेळ क्रोधाचा उगवला । अवघा योग फोल झाला ।।४।।

Veḷa krodhāchā ugavalā, avaghā yoga phola jhālā. ||4||

When the moment of anger arises, all yoga is rendered futile. ||4||

ऎसी थोर दृष्टी करा । ताटी उघडा ज्ञानेश्वरा ।।५।।

Esī thora dṛṣṭī karā, tāṭī ughaḍā Jñāneśvarā. ||5||

Adopt such a lofty vision—open the door, O Jñāneśwar! ||5||

8

संडी कल्पना उपाधी । तीच साधुला समाधी ।।१।।

Saṇḍī kalpanā upādhī, tīcha sādhulā samādhī. ||1||

When (all) conceptual fabrications and adjunct-dualistic identities are dropped, that itself is true samādhi for the saint. ||1||

वाद घालावा कवणाला । अवघा द्वैताचा हो घाला ।।धृ।।

Vāda ghālāvā kavaṇālā, avaghā dvaitāchā ho ghālā. ||Dhru.||

With whom should one argue? The whole of it (argument) belongs to duality’s pit. ||Refrain||

पुढे उमजेना काय । बुडत्याचे खाली पाय ।।३।।

Puḍhe umajenā kāya, buḍatyāche khālī pāya. ||3||

What can one see ahead when drowning, the feet are already sinking. ||3||

एक मन चेष्टा करी । भूते बापूडी शेजारी ।।४।।

Eka mana cheṣṭā karī, bhūte bāpūḍī shejārī. ||4||

The one mind plays its pranks while poor creatures (beings) sit right beside. ||4||

(‘bhūte bāpūḍī’ = “helpless/poor beings”; the sense is ethical: mind’s mischief amid others’ suffering.)

अवघी ईश्वराची करणी । काय तेथे केला कोणी ।।५।।

Avaghī Īśvarāchī karaṇī, kāya tethe kelā koṇī. ||5||

All is Īśvara’s working—who can claim to have done anything there? ||5||

पुन्हा शुद्ध मार्ग धरा । ताटी उघडा ज्ञानेश्वरा ।।६।।

Punah śuddha mārg dharā, tāṭī ughaḍā Jñāneśvarā. ||6||

Return again to the pure path; open the door, O Jñāneśwar! ||6||

9

गिरी गवहारे कशासाठी । रागे पुरविली पाठी ।।१।।

Girī gavahāre kashāsāṭhī, rāge puravilī pāṭhī. ||1||

What use the caves in the mountains, when worldly passions still pursue you? ||1||

ऎसा नसावा संन्यासी । परमार्थाचा जो का द्वेषी ।।धृ।।

Esā nasāvā sannyāsī, paramārthāchā jo kā dveṣī. ||Dhru.||

Such a one is no renunciant—who is hostile to the Highest Truth he claims to seek. ||Refrain||

घर बांधिले डोंगरी । विषया हिंडे दारोदारी ।।३।।

Ghara bāndhile ḍoṅgarī, viṣayā hiṇḍe dārodārī. ||3||

He builds a house on the hill yet goes door to door for sense-pleasures. ||3||

काय केला योग धर्म । नाही अंतरी निष्काम ।।४।।

Kāya kelā yoga dharma, nāhī antarī niṣkāma. ||4||

What yoga or dharma is that, without inner freedom from desire? ||4||

गंगाजळ हृदय करा । ताटी उघडा ज्ञानेश्वरा ।।५।।

Gaṅgājaḷa hṛdaya karā, tāṭī ughaḍā Jñāneśvarā. ||5||

Make your heart like the water of the Gaṅgā—open the door, O Jñāneśwar! ||5||

10

शुद्ध ज्याचा भाव झाला । दुरी नाही देव त्याला ।।१।।

Śuddha jyāchā bhāva jhālā, durī nāhī deva tyālā. ||1||

He whose devotional feeling is purified—God is not distant from him. ||1||

अवघी साधन हातवटी । मोले मिळत नाही हाटी ।।धृ।।

Avaghī sādhanā hātvaṭī, mole miḷata nāhī hāṭī. ||Dhru.||

All practices are but tools at hand; (grace) is not obtained for a price in the market. ||Refrain||

अहो आपण तैसे व्हावे । अवघे अनुमानूनि घ्यावे ।।३।।

Aho āpaṇ taisē vhāve, avaghe anumānūnī ghyāve. ||3||

Ah, let us become like that, recognising all (as) oneself. ||3||

ऎसे केले सतगुरूनाथे । बापरखुमादेवी कांते ।।४।।

Ese kelē satgurūnāthe, bāpa Rakhumādevī kānte. ||4||

Thus acted the true Guru, the Lord, the beloved of Mother Rakhumādevī (Vitthala). ||4||

तेथे कोणी शिकवावे । सार साधूनिया घ्यावे ।।५।।

Tethe koṇī shikavāve, sāra sādhūnīyā ghyāve. ||5||

Who can teach there? One must realise and take the essence oneself. ||5||

लडिवाळ मुक्ताबाई । जीव मुद्यल ठायीचे ठायी ।।६।।

Laḍivāḷ Muktabāī, jīva muḍyal ṭhāyīche ṭhāyī. ||6||

Beloved Muktabai,  her soul abides steady and anchored in every place/being. ||6||

तुम्ही तरुनी विश्वतारा । ताटी उघडा ज्ञानेश्वरा ।।७।।

Tumhī taruṇī viśvatārā, tāṭī ughaḍā Jñāneśvarā. ||7||

You, the youthful deliverer of the world—open the door, O Jñāneśwar! ||7||

(‘taruṇī’ read by some as ‘taruṇa’ (youthful); ‘viśva-tārā/tāraka’ = savior/ferryman across saṃsāra, not “star”.)

Note: “Rakhumādevī kānte” = Vithoba, consort of Rakhumai; not a reference to their father I believe though their parents were named Vitthalpanta and Rukmini Bai.

|| OM SAI SHRI SAI JAI JAI SAI || 

|| SHRI SATCHIDANANDA SADGURU SAINATH MAHARAJ KI JAI ||